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.
Articles
309 Documents
<![CDATA[RESPONSES OF PESANTRENS IN MADURA TOWARDS THE COVID-19 PANDEMIC ]]>
<![CDATA[Zainuddin Syarif]]>;
<![CDATA[Syafiq A. Mughni]]>;
<![CDATA[Abd Hannan]]>
<![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.2021.15.1.47-74
<![CDATA[This study focuses on evaluating the socio-religious response of pesantren in Madura towards Covid-19 pandemic. Using qualitative research and analysis based on sociology of religion theory, this study found that pesantren in Madura present anticipatory response to curb the spread of Covid-19 by prioritizing aspects of personal safety and risk-avoiding, be it material or non-material. This responsive move is carried out by pesantren through a series of actions oriented towards protection and preservation principles. At the practical level, these principles are implemented in two approaches at once, structural and cultural. The structural approach refers to pesantren policies implementing health protocols in its vicinity, such as social and physical distancing, using hand sanitizer, temporarily stopping congregational worship activities, and postponing ceremonial religious activities that attract crowds. On the other hand, cultural approach refers to the involvement of pesantren in sounding religious calls to the general public to always abide by the health protocols and procedures for carrying out activities of worship amidst the Covid-19 pandemic crisis.]]>
<![CDATA[POLITICAL DYNAMICS BEHIND THE MAKING OF SHARĪ’AH-INSPIRED BYLAWS IN SURAKARTA: The Case of Bylaw Number 3/2006 on the Eradication of Prostitution ]]>
<![CDATA[Mundakir Mundakir]]>
<![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.2021.15.1.193-222
<![CDATA[This article discusses how Islamic law was made (al-tashrī’ al-Islamī) to fit into Bllaw Number 3, 2006 about the Eradication of Commercial Sexual Exploitation in the City of Surakarta, Central Java. The creation of this bylaw saw heated debates about the ideological understanding of religious life of the purists and political discord among different fractions in the Regional House of People’s Represen¬tatives (Dewan Perwakilan Rakyat Daerah, DPRD) of the City of Surakarta. Even though much debate went on, agreement was finally reached that the widespread prostitution and commercial sexual exploitation in the city had to be stopped because it caused moral damages on children and teenagers. This agreement was reached to meet the objective of al-tashrī‘ (maqāṣid al-sharī‘ah) or in order to create a condition of harmony in accordance with moral values and religious norms. To present a complete picture, this study uses the grounded research on how law was made on the basis of different interests either at political or ideological level.]]>
<![CDATA[TRADITIONAL MADRASAH, STATE POLICIES AND THE RISE OF INTEGRATED ISLAMIC SCHOOLS IN JAMBI ]]>
<![CDATA[Marwazi Marwazi]]>;
<![CDATA[M. Husnul Abid]]>
<![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[AL-SHAYKH MAIMOEN ZUBAIR WA AFKĀRUH ‘AN AL-ISLĀM WA AL-WAṬANIYAH WA AL-TASĀMUH FĪ INDŪNĪSIYĀ ]]>
<![CDATA[Asif, Muhammad]]>;
<![CDATA[Abdul Azis, Fakih]]>
<![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.2021.15.1.223-246
<![CDATA[The article examines the thoughts of Maimoen Zubair (1929–2019), one of Indonesia's most eminent traditional Muslim scholars, in relation to his attitudes and views on issues of nationality and religious tolerance. Examining this subject is critical because the community's tolerance level is declining, and few studies examine the figures' perspectives on the subject. To gain a better understanding of Maimoen Zubair's thoughts, this research employed a qualitative approach, which included an interview with him and an analysis of his works and lectures. The study finds that Maimoen Zubair holds progressive views on nationality issues, emphasizing the critical importance of preserving nationalism as a means of uniting a nation. This is something that all communities, regardless of their religious affiliation, should do. Individuals cannot worship in peace and comfort if communal conflicts occur. According to him, a country will achieve unity when its citizens respect and tolerate one another. His attitudes and views are derived from traditional Islamic teachings and the traditions of Pesantren (Islamic boarding school), where he studied. Maimoen Zubai's views on nationality are widely accepted in Indonesia, not just among Muslims.]]>
<![CDATA[THE AUTONOMY OF INDONESIAN MUSLIM WOMEN IN THE NOVEL ‘ADHRĀ’ JĀKARTĀ BY NAJĪB AL-KYLĀNĪ: A Feminist Literary Criticism Perspective ]]>
<![CDATA[Yulia Nasrul Latifi]]>
<![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.2021.15.1.103-128
<![CDATA[This article reviews the novel 'Adhrā' Jākartā (Jakartanese Girl) by Najīb al-Kylānī. Through the approach of feminist literary criticism and the hermeneutic `method it’s aimed to express the autonomy of Indonesian Islamic women within the novel by interpreting the structure of symbols or texts in a number of language signs in the literary system. The results of the analysis revealed that the character of Fāṭimah is a symbol which represents the concept of autonomy of Indonesian Islamic women in the public and domestic sphere due to the universal and cosmopolitan Islamic values that Fāṭimah implements in personal, social, national, and civil life. This universal and cosmopolitan Islam illustrates an Islamic paradigm offered by the author to be translated into a unity in diversity of Indonesian context, so as to be able to present the figure of an autonomous Indonesian Muslim woman in a pluralistic and elastic Indonesian context.]]>
<![CDATA[Negotiating Religiosities among Indonesian Muslims amid the Covid-19 Pandemic: Acceptance, Resistance, and Transformation ]]>
<![CDATA[Imam Ghazali Said]]>;
<![CDATA[Nyong Eka Teguh Iman Santosa]]>
<![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.2021.15.2.271-300
<![CDATA[The Covid-19 pandemic has disrupted religion. Provisions issued by religious authorities were imposed upon Indonesian Muslims to cope with. Various responses were identified representing how their religiosities negotiated. Here, direct participation in the implementation of Tarawih prayers in Surabaya was taken as a research unit. This study focused on (1) the diversity in negotiating religiosities amid the pandemic; (2) its underlying reasons; and (3) its potential implications. This qualitative research methodologically took a constructivist approach and phenomenological design by combining open-ended interviews, behavioral observations, and questionnaires in collecting data. The results demonstrated many factors playing a role in the shaping of diversity. They could include social, political, economic, and cultural considerations. The negotiation occurred through acceptance, resistance, and transformation embodying the tensions between logics of religion in addressing scientific contributions. The diversity of religious negotiation amid the outbreak subsequently confirmed the flexibility and adaptability of Islam in addressing historical dynamics.]]>
<![CDATA[Constructing Indonesian Religious Pluralism: The Role of Nahdlatul Ulama in Countering Violent Religious Extremism ]]>
<![CDATA[Ahmad Zainul Hamdi]]>
<![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.2021.15.2.433-464
<![CDATA[This paper explores the role of the Nahdlatul Ulama (NU), the largest Muslim organisation in Indonesia, in advocating and practicing religious pluralism. It examines the organisation’s commitment to fostering religious pluralism and the institutionalisation of the principle of religious pluralism by interviewing and observing a number of NU administrators and/or activists from the national to the village level, and by reviewing official documents of the NU and articles in media published in East Java and Central Java. The article argues that the NU’s commitment to fostering religious pluralism develops through the organisation’s denunciation of various forms of religious violence and through mainstreaming moderate Islam. The article also contends that the NU’s notion of pluralism and its practices are not monolithic for there has been a spectrum of pluralism within the NU, ranging from the communal to liberal types of tolerance.]]>
<![CDATA[Berkelakar and Directives in Palembang Malay: The Islamic Humor Discourse in Indonesia ]]>
<![CDATA[Susi Herti Afriani]]>
<![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[The Dynamics of Power, Violence, and Conflict of Nahdlatul Wathan ]]>
<![CDATA[M. Zaenul Muttaqin]]>
<![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.2021.15.2.465-486
<![CDATA[The dynamics of Muslim communities of Nusa Tenggara Barat (NTB) in Lombok Island, have a profound emotional impact on the history of Nahdlatul Wathan (NW). It alters how social and religious systems are developed. Since 1953, NW has grown quickly to become the majority Islamic organization in Lombok due to the pioneers’ educational background, as well as their cultural and social capitals in the development of Islam. After the New Order, internal created two strongholds for conflict entities and reconciliation. Open violence has broken out in a number of Lombok locations due to conflicting forces. The integrated dualism of the organization's leadership has not been seen in the resolution of conflicts through practical politics. This article underlines how NW has evolved into one of the cases where division positively affects the growth of mass organizations.]]>
<![CDATA[The Awareness of Islamic Law as a Spiritual Factor in Family Resilience and Parenting Quality During the Covid-19 Era ]]>
<![CDATA[Asrorun Niam Sholeh]]>;
<![CDATA[Nopriadi Saputra]]>;
<![CDATA[Adler Haymans Manurung]]>
<![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.2021.15.2.329-358
<![CDATA[As a global pandemic which has led to economic and mental health crises, Covid-19 demands resilience in every scope of social systems. This article attempts to examine the resilience of family as the smallest social system and assess the impacts of Islamic law awareness and other factors in family resilience and parenting quality. This article is based on a quantitative and cross-sectional study which involved 296 young people and families as respondents from all-over Indonesia. The study reveals that family resilience is influenced by parenting quality, awareness of Islamic law, and personal financial management. The parenting quality is affected by psychological maturity and personal financial management. In addition, raising awareness of Islamic law among young people and families may strengthen family resilience during the Covid-19 crisis. The capability of parents, especially fathers, as family leaders to transform spiritual-religious activities to enhance family resilience is a strategic issue.]]>
