JOURNAL OF INDONESIAN ISLAM
The Journal of Indonesian Islam (printed ISSN 1978-6301 and online ISSN 2355-6994) is a refereed academic journal published biannually by the PostÂgraÂduate Program (PPs) and the Institute for the Study of Religion and Society (LSAS), the State Institute for Islamic Studies (IAIN) Sunan Ampel Surabaya (SK Rektor No: In.03.1/HK.00.5/SK/408/P/2006).
The journal puts emphasis on aspects related to Islamic studies in an Indonesian context, with special reference to culture, politics, society, economics, history, and doctrines. It cordially invites contributions from scholars of related disciplines.
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<![CDATA[HALAL INDUSTRY DEVELOPMENT STRATEGIES: Muslims’ Responses and Sharia Compliance In Indonesia ]]>
<![CDATA[Chuzaimah Batubara]]>;
<![CDATA[Isnaini Harahap]]>
<![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.2022.16.1.103-132
<![CDATA[Halal Industries have persistently become an important issue globally, including in Indonesia. This study aims to analyze the strategies for halal industry development implemented by business actors in Indonesia as well as provide Indonesian Muslim’s responses and sharia compliance to halal context in their life. Using a mixed methodological approach with Analytical Network Process with religious leaders, academic and economics experts, local government, and business actors as the participants, it found that the strategies used to develop halal industry are not appropriate due to internal factors such as lack of standardization, branding, and limited human resources, and external ones which are the absence of a roadmap for halal industry and less supports from the government. Improving effective government policies and training human resources are among the strategies that might be applied. However, it also found greater attention among Indonesian Muslim and non-Muslim communities consuming halal products and enjoying halal experiences as their sharia compliance and lifestyle.]]>
<![CDATA[AL-TAFĀ‘UL AL-IJTIMĀ‘Ī LI AL-ṬĀLIBĀT AL-MUNTAQIBĀT FĪ AL-JĀMI‘ĀT AL-ISLĀMĪYAH AL-ḤUKŪMĪYAH FĪ MUQĀṬA‘AT BENGKULU ]]>
<![CDATA[Noza Aflisia]]>;
<![CDATA[Hazuar Hazuar]]>;
<![CDATA[Hendrianto Hendrianto]]>
<![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.2022.16.1.249-278
<![CDATA[This study explores the interaction of veiled students, the perceptions of students and lecturers towards them, and the influence of negative stereotypes that circulate on veiled students. The phenomenological approach used in this research is part of qualitative research. Participants are students from the State Islamic Institute of Curup and State Islamic Institute of Bengkulu. Data are analysed, using semantic reduction carried out by identifying important statements from the results of interviews, determining discussion themes, and describing the importance of the entire experience of veiled female students. The results show that the association of veiled students with students and lecturers at Islamic Higher Education of Bengkulu tends to go well and takes place normally. Students' perceptions of veiled students tend to be negative, considering veiling an excessive attitude in dressing. The effect of negative stereotypes on veiled students is that in general it does not affect the decision to veil among students.]]>
<![CDATA[SUFISM AND VIRTUAL PIETY: A Narration of the Millennial Murshid in North Sumatra ]]>
<![CDATA[Ziaulhaq Hidayat]]>;
<![CDATA[Achyar Zein]]>
<![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.2022.16.1.133-152
<![CDATA[The millennial murshid comprises young tariqah leaders, who are well-versed in the latest information technology. Sufism identity has changed under the millennial murshid due to the development of information technology and their participation in social media which tries to revive the doctrine and ritual in the changing global reality. This condition has fostered Sufistic activism in a new direction from a “quiet road” to a “public road” in cyberspace. This article has explored the intersection between Sufism and social media based on the narration of the millennial murshid of Tariqa Naqshabandiyya-Khalidiya Serambi Babussalam. The findings illustrate that the phenomenon of virtual Sufism that has emerged from the intersection between Sufism and social media has given birth to a new expression of piety called as virtual piety. It is a simplification of piety from the original form of Sufistic tradition that emphasizes symbolic-esoteric aspects and is likely as opposed to individual piety. Additionally, the millennial murshid has successfully used social media, particularly Facebook, to reach out to the online community and gain followers.]]>
<![CDATA[SPIRITUAL INTELLIGENCE AS THE POLITICS OF MULTICULTURALISM AMONG JAVANESE MUSLIM MIGRANTS IN MALUKU ]]>
<![CDATA[Joberth Tupan]]>;
<![CDATA[Izak Y. M Lattu]]>;
<![CDATA[Wilson M.A Therik]]>
<![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.2022.16.1.1-26
<![CDATA[How does spiritual intelligence serve as foundation for multicultural politics? This article explores how spiritual intelligence becomes a multicultural political base among the Javanese Muslims who immigrated to Maluku Province. The spiritual intelligence in this study refers to the understanding of Javanese values, i.e., accepting what’s given by life (nrimo ing pandum), empathy (tepa salira), and beautifying the world (memayu hayuning bawana) as well as how they enrich pluralism in Maluku. Previous studies on the topic mostly focused on the religious factor and neglected cultural aspects, especially among migrants who brought their cultural traits with them to their new place. Based on ethnographic research through observation and in-depth interviews with 60 Javanese migrants in Waihatu, Maluku, the research shows that multicultural politics among Javanese Muslim migrants cannot be separated from spiritual intelligence on Javanese values so that interreligious social solidarity is sustainable. Spiritual intelligence in this article highlights that Javanese migrants’ adoption of Islamic values in Maluku is connected to their philosophical foundation of Javanese values.]]>
<![CDATA[BRANDS OF PIETY? Islamic Commodification of Polygamous Community in Indonesia ]]>
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Lilik Rofiqoh]]>;
<![CDATA[Wildani Hefni]]>
<![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.2022.16.1.153-174
<![CDATA[The interrelation between the Islamic faith and consumerism has evoked abundant of religious expressions among Indonesian Muslims as well as identity contests and public piety. Despite the fact that consumerism is irrelevant to many developed countries and has shifted into post-consumerism culture, Indonesian Muslims are keen on practicing consumerism in every aspect of life, including religious practices. This article discusses religious commodification aspects within the practice of polygamy among Indonesian urban Muslims, especially the trend of polygamous marriage promoted on online media. It is through virtual ethnography methods on two distinctive polygamous groups, namely Forum Poligami Indonesia (Indonesian Polygamy Forum) and Rabbanian Family, that the data were gathered. We propose that polygamy has become commodified like any other economic objects due to freedom of expression brought about by democratic atmosphere and development of online media. Moreover, the rise of popular Islam that has conservative tendency, as expressed by middle-class Muslims in Indonesia, has become a strong indication of such a practice.]]>
<![CDATA[CAMPUS-BASED MILLENNIALS’ LEARNING PREFERENCES TOWARD DA’WAH IN URBAN CITY OF SURABAYA ]]>
<![CDATA[Agus Aditoni]]>;
<![CDATA[Zuliati Rohmah]]>
<![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.2022.16.1.27-48
<![CDATA[This article aims at describing urban millennials’ preferences in learning Islam in the digital era. Since such a research project collecting data from the field is still rarely found in Indonesia, we set off to carry out the present research to address the issue. Preliminary in nature, the current study, uncovers the digital natives’ preferences toward religious da‘wah—both online and offline. Data collated from students and teachers of Islamic courses at a university in Surabaya, East Java. A total 134 people were surveyed and three people were interviewed. The results of the analysis portray the shift in learning preferences compared to those of the older generation. The millennial students choose Islamic ethics, beliefs, and jurisprudence in preference to Sufism, Islamic politics, and civilization. In addition to learning on campus, they prefer watching YouTube than reading books and attending pengajian. They were also found to prefer popular usta>dhs on YouTube as their role models.]]>
<![CDATA[MODERNIZING ISLAMIC EDUCATION IN THE MOST POPULATED MUSLIM WORLD ]]>
<![CDATA[Achmad Zaini]]>
<![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.2022.16.1.175-196
<![CDATA[This paper discusses the homegrown endeavors in the most populated Muslim world to modernize Islamic education therein. It focuses on how the modernization of Islamic education comes out of efforts by the so-called traditional Muslim scholars in particular in reforming Islamic education. As a locus of analysis, it deals comparatively with two largest Muslim populations, one in South Asia and another in Southeast Asia. The former is represented by India, and the latter is by Indonesia. This article argues that the traditional Muslim scholars have contributed significantly to the modernization of Islamic education in their own country respectively. It further argues that their position as traditional `ulama’ does not hinder their progressive role in reforming their respective Islamic institutions. They apply schooling system, adopting “secular” sciences for the curriculum and implementing teaching-learning methods like their reformist colleges and schools established by either the British or the Dutch colonialists. It goes on to say that the traditional `ulama’ both in South and Southeast Asia have a pivotal position in reforming Islamic education in such a way that rewriting needs to be undertaken in a more proportional way towards the discussion of Islamic education reform in both countries.]]>
<![CDATA[CRITICAL THINKING AND RELIGIOUS MODERATION: Instilling Religiously Moderate Values through the Teaching of Islamic Philosophy in Indonesia ]]>
<![CDATA[Yusuf Rahman]]>;
<![CDATA[Kholid Al Walid]]>;
<![CDATA[Humaidi Humaidi]]>
<![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.2022.16.1.49-74
<![CDATA[This study aims to prove that Islamic philosophy can present alternatives to overcome intolerance, radicalism, and extremism in Indonesia. This suggests that the teaching of Islamic philosophy in the country has succeeded in changing student perspective and mindset which tends to be closed-minded, exclusive, and extreme in nature in seeing differences in religions, sects, and beliefs to be open-minded, inclusive and moderate. With rational, critical and comprehensive teachings, students and alumni from the Islamic Theology and Philosophy (ITP) study programs have a more positive attitude in understanding plurality and diversity. Such change in mindset and attitude results from a curriculum design which offers moderate values, critical-dialectical teaching methods, and direct experiences in diversity. This study uses field research with qualitative technique and applies purposive sampling with snowballing technique to decide the study subjects. To collect the primary data, the data collecting-instruments include in-depth interviews with 28 resource persons comprising of lecturers, students and alumni in 5 ITP study programs in Indonesia, field observation and literature.]]>
<![CDATA[SOUNDING ISLAM IN CONTEMPORARY INDONESIA: The Transformation of Javanese Tembang ]]>
<![CDATA[Syaifudin Zuhri]]>
<![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[DEFENDING ISLAMIC TRADITION: Theological Responses of the Hadrami Majlis Taklim Groups toward the Salafi-Wahabi Preaching Movement in Contemporary Indonesia ]]>
<![CDATA[Arif Zamhari]]>
<![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.2022.16.1.75-102
<![CDATA[This article discusses majlis taklim as an informal religious learning group in urban area led by Hadrami descents in Indonesia that functions not only in preaching Islam but also in defending their Islamic traditions and practices toward the criticism of Salafi movement in Indonesia. The data presented here is based on in-depth interview with members and leaders of the group and participant observation. This article argues that Islamic traditions in Indonesia are about knowledge, worldview, values, and mode of behavior for Indonesian Muslims, where the Scripture and the spirit of Scripture is the ultimate reference. In this study, we show how Islamic traditions in Indonesia have been carefully maintained, developed, and transmitted through generations. Despite the strong criticism of Salafi group in urban areas, Islamic traditions have been preserved and disseminated through the majlis taklim groups, including by the Indonesian Hadrami individuals. This study is aimed to look at how Hadrami majlis taklim in the urban area maintains, develops and transmits Islamic tradition to the Muslim community and give theological response to the Salafi group’s attack to their practices. The effort of Hadrami majlis taklim has contributed to the maintaining of religious tolerance in contemporary Indonesia.]]>
