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INDONESIA
Indonesian Journal of Islam and Muslim Societies
Published by Institut Agama Islam Negeri Salatiga
ISSN : 20891490     EISSN : 2406825X     DOI : -
Core Subject : Religion, Humanities, Art,
Religion Arts Humanities
Indonesian Journal of Islam and Muslim Societies (IJIMS): This journal should coverage Islam both as a textual tradition with its own historical integrity and as a social reality which was dynamic and constantly changing. The journal also aims at bridging the gap between the textual and contextual approaches to Islamic Studies; and solving the dichotomy between ‘orthodox’ and ‘heterodox’ Islam. So, the journal invites the intersection of several disciplines and scholars. In other words, its contributors borrowed from a range of disciplines, including the humanities and social sciences.
Arjuna Subject : -
Articles 203 Documents
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Shifting orientation in Sufism: its development and doctrine adjustment in history al-haramain, elmansyah
Indonesian Journal of Islam and Muslim Societies Vol 1, No 2 (2011): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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One of Islamic cultures that is constantly able to evolve and adapt to the variouscondition is Sufism. In the process of development, Sufism has always been asolution to various issues in society, and it is also aimed at achieving closedrelation to the Lord. Shifting orientation of Sufism has occurred in any kind of itstheology, politics, philosophy, and organization. The present studies of Sufismdevelopment lead to medical issues. Some experts call it Sufi Healing. It isinteresting to discuss it since the shifting orientation brings something positive tothe development of Sufism. However, there are many things that need to bereviewed, namely the provision of the proposition for any behavioral recoverywhich seemed a merely justification. This article is presented by using ahistorical and a phenomenological approach that emphasizes on the existenceof its phenomenon. Through this article, it is expected to obtain an understandingof Sufism and its various efforts in developing the doctrine of al-ihs} an> in Islam inhe context of digital era.Salah satu hasil kebudayaan Islam yang senantiasa mampu berkembang danberadaptasi secara kondisional adalah tasawuf. Dalam proses perkembangannyaitu, tasawuf selalu menjadi solusi bagi pelbagai persoalan masyarakat, dan mengarahkannya pada kedekatan diri dengan Tuhan. Pergeseran orientasi terjadidi setiap perubahan bentuk, mulai dari teologis, politis, filosofis, organisatoris.Studi tentang perkembangan tasawuf akhir-akhir ini, mulai mengarah padapersoalan medis. Para ahli menyebutnya Sufi Healing. Hal ini menarik untukdibahas, karena pergeseran orientasi ini membawa hal positif bagi perkembangantasawuf. Akan tetapi, ada hal yang nampaknya perlu dikaji ulang, yakni pemberiandalil atas setiap perilaku penyembuhan, yang seolah-olah merupakan justifikasibelaka. Tulisan ini disajikan dengan menggunakan pendekatan sejarah; Analisisnyamenggunakan pendekatan fenomenologis. Melalui tulisan ini, diharapkan dapatdiperoleh pemahaman tentang tasawuf dan berbagai upayanya dalammengembangkan ajaran al-ih}sa>n dalam Islam dalam konteks era digital.
Muslim localizing democracy:a non-pesantren village in Madura as a preliminary study Saputro, Muhammad Endy
Indonesian Journal of Islam and Muslim Societies Vol 1, No 2 (2011): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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Abstract

The political dynamic of village in Indonesian New Order has two faces. On onehand, it is conditioned by the feudalism of village’s leader which is monopolizedfrom one generation to other generations. On the other hand, religion can be analternative to challenge this feudalism. I explore this condition through an examinationof the role of kalebun (the village’s leader) and kiai in a non-pesantrenvillage in Madura, Indonesia. In Madura society, kiai and its pesantren take importantrole in the process of Islamic institutionalization. Yet, in this case, theabsence of pesantren enforces the kiai to be counter-balance of the feudalism ofthe kalebun. And, the kiai claims that this counter-balance is on behalf of democracy.This article concludes with a discussion of the requirement of democracy in “Islamic” local politics as well as in search of good local governance in postIndonesian New Order.Dinamika politik desa pada masa Orde Baru menghadapi dua realitas antagonis.Di satu sisi, pemerintahan desa dimonopoli oleh generasi tertentu yang melahirkanrezim feodal. Seorang Muslim, di lain sisi, berpotensi menjadi elan vital perlawananterhadap feodalisme tersebut. Tulisan ini berupaya menggali dua kenyataantersebut melalui analisis kepemimpinan kalebun (kepala desa) dan kiai di sebuahdesa non-pesantren di Madura, Indonesia. Pada jamaknya, dalam masyarakatMadura, kiai dan pesantren memiliki peranan penting dalam prosesinstitusionalisasi Islam. Namun, dalam studi ini, ketiadaan pesantren, membuatkiai (dengan langgarnya) berusaha membendung arus feudalisme kalebun. Sebuahtemuan menarik bahwa perlawanan sang kiai tidak atas nama Islam, tetapi demitegaknya demokratisasi di desa.
􀆨􀇧􀆢􀇬􀆰􀇳􀆡􀀃􀆨􀈈􀇸􀇼􀆫􀈁􀀃􀆨􀈈􀆥􀇂􀆬􀇳􀆡􀀃􀄾 Maesur, Sidqon
Indonesian Journal of Islam and Muslim Societies Vol 1, No 2 (2011): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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Abstract

􀆨􀇧􀆢􀇬􀆰􀇳􀆡􀀃􀆨􀈈􀇸􀇼􀆫􀈁􀀃􀆨􀈈􀆥􀇂􀆬􀇳􀆡􀀃􀄾Sejak dahulu Universitas Islam merupakan pionir di bidang pendidikan danpengembangan budaya. Materi studi yang diajarkan mencakup ilmuhumaniora, sosiologi dan berbagai ilmu terapan. Di antara perguruan tinggiIslam terdahulu adalah universitas Fusthat, al-Azhar, Qurawiyin,Mustanshiriyah, Nidhamiyah, dan Qordoba. Para ulama Islam terdahulu aktifmenciptakan teori-teori baru yang belum pernah ada sebelumnya. Demikianpula universitas Islam di semua stratanya sangat berperan dalampengembangan budaya melalui berbagai program, menyiapkan kader yang memiliki kompetensi ilmiyah sehingga siap berkiprah dalam penyebaranbudaya Islam yang bertujuan membangun masyarakat Islam yang ideal danrealistis.       
Religiosity, parties and election: Islamization and democratization in post-Soeharto Indonesia Tanthowi, Pramono U
Indonesian Journal of Islam and Muslim Societies Vol 2, No 1 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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Abstract

The political development in Indonesian during the first decade of reform erawitnesses a resurgence of Muslim politics, which had been facing a political impassduring the 1970s and 1980s. In contrast to current political development in theArab World, the resurgence of Muslim politics in Indonesia has been marchinghand in hand with democratization. The blossoming of tens of Islamic politicalparties by no means that they speak with a single voice. Rather, political Islam isnow represented by parties with more diverse platforms. Those parties are notonly varied in their commitment to an Islamist agenda but also strongly dividedon this agenda. Yet, they all welcome and uphold “Muslim” aspirations. As far astheir performance in the 1999 and the 2004 elections is concerned, there was asignificant decline for Muslim politics compared to the first democratic election of1955. The results reflected the minority appeal of Islamism, regardless of boththe fact that the majority of the Indonesians are Muslims and the fact that therehas been increasing Islamic revivalism within Indonesian society.
State and Islamic response to the AIDS in Indonesia Rahman, Hudriansyah; Faddad, Zaki
Indonesian Journal of Islam and Muslim Societies Vol 2, No 1 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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This paper explores the historical narrations of AIDS in Indonesia that shape itsconstruction. It will focus on the relation between Governmental and Islamicresponses to HIV/AIDS. In this research, we will focus on the governmental officialcommission on AIDS prevention (KPA) which is concern about HIV and AIDSand MUI as a government Islamic institution. This paper will argued that theresponses of both parties in the Indonesian “narrations” of HIV/AIDS can influencethe practice of AIDS prevention. Government ways to treat AIDS in Indonesiahave changed overtime in line with the development of medical and socialwork efforts to cope with the problem of HIV/AIDS. However the Islamic institutionresponse in Indonesia does not change anymore and seems not to haveseriously attention in the issue of HIV/AIDS, it can be look from the unchangingMUI’s fatwa which is limited the problem of AIDS solely as morality problemMakalah ini akan menguraikan narasi historis tentang AIDS di Indonesia yangmembentuk konstruksi terhadap penyakit ini. Fokus masalah yang akan ditelitiadalah hubungan antara pemerintah dan kelompok Islam dalam merespon HIV/AIDS. Negara dalam hal ini diwakili oleh KPA (Komisi Penanggulangan AIIDS) danMUI (Majelis Ulama Indonesia) sebagai institusi Islam di bawah pemerintah.Makalah ini berargumen bahwa respon kedua kelompok tersebut tersaji dalam suatu narasi penjangkitan HIV/AIDS yang berpengaruh terhadap tindakanpenenanganan AIDS di Indonesia. Cara penanganan pemerintah terhadap AIDSdi Indonesia telah berubah sepanjang waktu sejalan dengan perkembangan medisdan upaya-upaya pada ranah pekerjaan sosial dalam mengatasi masalah AIDS.Namun sebaliknya, respon institusi Islam tidak berubah sama sekali, hal ini dapatdilihat dari fatwa MUI yang masih memandang persoalan AIDS sebagai persoalanmoralitas.
The significant role of religious group’s response to natural disaster in Indonesia: the case of Santri Tanggap Bencana (Santana) Rokib, Mohammad
Indonesian Journal of Islam and Muslim Societies Vol 2, No 1 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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Natural disasters, which occur regularly in Indonesia, have inspired many volunteergroups to emerge from different groups of society, including religious group.This paper focuses on the experiences of the religious volunteer group calledSantana (Islamic student’s response to disaster) in East Java region. The groupis part of Islamic education institution (pesantren) that emphasizes religious aspectsand attempts to realize religious values in everyday life. The group givesreligious meaning to the experience of disaster and the efforts to help disaster victims. The aim of this study is to describe Santana’s response to natural disasteras not only a natural but also a cultural phenomenon. This study reveals alarge number of religious symbols referring to disaster as natural and theologicalphenomena. Referring to the religious text, disaster victims are categorized bySantana as weak people (mustad’afin). It has inspired this group to engage intheir social activism. Their commitment to the religious tenets involves not onlygiving material aid but also promoting spiritual empowerment. This gives insightinto the dynamic of how religious groups manifest their religious values by providingboth material and spiritual aid.Bencana alam yang terjadi hampir setiap tahun di Indonesia telah mendorongkemunculan kelompok relawan dari berbagai elemen masyarakat, termasukkelompok agama. Artikel ini terfokus pada pengalaman relawan dari kelompokagama bernama Santana (santri tanggap bencana) di Jawa Timur. Kelompokrelawan ini merupakan bagian dari lembaga pesantren yang menekankan aspekkeagamaan serta berusaha merealisasikan nilai-nilai keagamaan dalam kehidupansehari-hari. Kelompok ini memberikan pemaknaan keagamaan pada kejadianbencana alam sekaligus berusaha menolong korban bencana. Tujuan studi iniadalah mendeskripsikan tanggapan kelompok Santana atas bencana alam yangtidak hanya sebagai kejadian alam melainkan juga fenomena (perubahan)kebudayaan. Artikel ini menyatakan bahwa terdapat sebuah gundukan simbolkeagamaan yang menempatkan bencana sebagai peristiwa alam dan fenomenateologis. Dengan merujuk pada teks keagamaan, korban bencana dikategorikanoleh Santana sebagai orang lemah (Mustad’afin). Konsep ini mendorong merekamelakukan aktivisme sosial. Komitmen mereka atas ajaran agama tidak hanyatelah memunculkan pertolongan material tetapi juga penguatan spiritual parakorban bencana.
Managing workforce diversity: an Islamic perspective Muhtada, Dani
Indonesian Journal of Islam and Muslim Societies Vol 2, No 1 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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Workforce diversity is an inevitable phenomenon of the day. Diversity managementis then developed in response to this reality. The discourse has been widelyimplemented in many western countries and some other countries across theworld. Yet, it does not sound loudly in the Muslim countries. The objective of thispaper is to discover Islamic perspective of workforce diversity management. Theresults show that pluralism and multiculturalism values are strongly promoted inIslamic teaching. Although, some conceptual problems regarding conservativeviews on diversity might constrain diversity workforce management, but a strategicsolution to this issue is not impossible. This paper basically favors the idea ofimplementing the Lewin-Schein change model (i.e., unfreezing – change [moving]– refreezing) for managing diversity in the Muslim society context but with amore focus given to the substantive aspects of diversity management (i.e., elaboratingIslamic values on diversity). The role of such qualified Islamic scholars iscrucial in this regard.Keragaman sumber daya manusia di tempat kerja adalah sebuah fenomena yangtidak terhindarkan dewasa ini. Karena itu, mengelola keragaman secara professionaladalah sebuah keniscayaan. Meskipun diskursus tentang pengelolaankeragaman di tempat kerja bukanlah hal yang baru di dunia Barat, namun dinegara-negara berpenduduk mayoritas muslim praktik dan wacana tentang hal tersebut masih kurang mendapatkan perhatian. Paper ini bertujuan untukmenawarkan konsep manajemen keragaman di tempat kerja dalam perspektifIslam. Paper ini menggarisbawahi bahwa multikulturalisme sesungguhnya memilikitempat yang signifikan dala ajaran Islam. Kendati ada ada persoalan konseptualberkaitan pandangan-pandangan konservatif tentang pluralism danmulrikulturalisme, yang nota bene dapat menghambat efektivitas manajemenkeragaman di dunia Islam, namun persoalan ini bukan tidak dapat dipecahkan.Paper ini berpendapat bahwa framework yang ditawarkan oleh Lewin-Scheintentang pengelolaan keragaman dapat diadaptasi dalam konteks dunia Islamdengan mengelaborasi konsep-konsep ajaran Islam tentang keragaman.
The consequences of increasing assertiveness of trans-national religious communities for international relations Najamudin, Najamudin
Indonesian Journal of Islam and Muslim Societies Vol 2, No 2 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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The transnational communities, or in other terms, the migrant communities whowent to the US and the UK, or to any other European states had strong belief intheir religion in which they might not be contaminated by the secular ideology inthe Western countries. In this respect, the phenomenology of religion in internationalrelations is a relatively new and surprising. Accordingly, this paper aims atinvestigating the implications of the emergence of trans-national religious groupsfor international relations. The paper will argue that the rise of trans-nationalreligious groups has produced a profound impact on international relations. Thefactors that influenced this transformation in international relations is the contemporaryprocesses of globalization which scholars argue, are pivotal to bringingreligion to the centre stage of international relations. In order to deepen theunderstanding of this process, two case scenarios will be analyzed, namely, theSikh Diasporas and the imagined Islamic community, the umma. In this paper, ithas been argued that the rise of trans-national religious actors may affect statesovereignty in one way or another. Under secular ideology, the role of religion ismarginalized from the public sphere, in particular, the domain of politics and religion is being obviously separated. This separation, according to both groups,is problematic. It is therefore, the emergence of Islamic and Sikh communities isconsidered by some liberal democratic countries like India as a peril to its statesovereignty. In Islamic doctrines, the Muslims hold a principle in din wa dawla,the unity of state and religion, while in Sikhism, the Sikhs have to trust miri andpiri, the unification of religious and political institution.Masyarakat transnasional atau dalam terma lain disebut juga sebagai masyarakatmigran yang menetap di Amerika dan Inggris, atau ke negara-negara Eropalainnya memiliki keyakinan yang kuat terhadap agama mereka dan tidakterkontaminasi oleh ideologi sekuler Barat. Pada konteks ini, fenomenologi agamadalam perspektif hubungan internasional merupakan kajian baru dan menarikuntuk dibahas. Berdasarkan hal tersebut, makalah ini bertujuan untuk menyelidikiimplikasi dari munculnya kelompok trans-nasional tersebut terhadap kajianhubungan internasional. Makalah ini berasumsi bahwa munculnya kelompok sosialkeagamaan yang bersifat trans-nasional berdampak besar terhadap hubunganinternasional. Faktor-faktor yang mempengaruhi perubahan ini adalah prosesglobalisasi yang menarik agama ke dalam pola hubungan internasional. Untuklebih jelasnya, dua skenario kasus akan dianalisis, yaitu Diaspora Sikh dan konsepsi‘keummatan’ dalam Islam. Dalam pembahasan makalah ini, didapati bahwamunculnya kelompok masyarakat trans-nasional dapat mengancam kedaulatansuatu negara dalam berbagai bentuknya. Dalam ideologi sekuler, peran agamatermarjinalkan dari ruang publik, khususnya ranah politik. Pemisahan ini, menurutkedua kelompok tersebut, memiliki sejumlah permasalahan. Oleh karena itu,munculnya masyarakat transnasional Islam dan Sikh dianggap oleh beberapanegara demokrasi liberal seperti India sebagai ancaman bagi kedaulatan negara.Dalam perspektif Islam, prinsip din wa dawlah merupakan konsepsi kesatuannegara dan agama, sementara dalam ajaran Sikhisme, doktrin miri piri, merupakankonsepsi penyatuan lembaga keagamaan dan politik.
Jamaah kraton: the Muslim new agers from Pekalongan Aida, Noor
Indonesian Journal of Islam and Muslim Societies Vol 2, No 2 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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The objective of this research was to know Muslim New Age identity, how theNew Age practitioners identify themselves as Muslim and apply religiosity, attitudeand expression in their personal and social life. This research discussesabout the religious experiences perceived by those practitioners of ShamballaMulti Dimension Healing.It was a qualitative research using analytical descriptive method, in which theresearcher tried to describe the Muslim New Agers identity by explaining theirritual and their perception about their religion and tradition. The location of thisresearch was in Pekalongan, because it is a good example to describe how NewAge impact to religion and tradition by describing how some Arabian MoslemPekalongan conducted some New Age activities.The research finding shows that Jamaah Kraton from Pekalongan feel comfortablewith New Age because of two main reasons: the fascinating teaching andthe charismatic leader. Moreover, they able to negotiate their religious identityproblem by passing over and mixed all religion’s teaching which has no contrarywith their main religion and tradition, Islam and Arab tradition. If they find anycontradiction (in common definition of other Muslim), they will not feel that theyconduct heresy, and the comfort ability they had picturing of a ‘merger and crossover’,‘a creation of a mixed cultures and’ and ‘syncretism’.Di Indonesia, terutama sejak awal 1990-an, kita menyaksikan penuhnya tempatkajian tasawuf dan maraknya buku-buku tentang ini. Bahkan fenomena bangkitnyaspiritualitas ini sudah pula memasuki kalangan profesional dan bisnis, berkatkehadiran KH Abdullah Gymnastiar (Aa Gym) dengan Manajemen Qolbu, atau M.Arifin Ilham dengan gerakan zikir, atau Ary Ginandjar dengan pelatihan ESQ.Teknik reiki dan meditasi modern seperti Anand Asram dan Brahma Kumarisjuga digemari di kalangan kaum muda dan paruh baya, tidak terkecuali denganReiki Shamballa yang tergolong baru di Indonesia, juga berkembang pesat disebuah kota kecil, Pekalongan. Teknik ini dikombinasikan dengan sufisme Islamoleh Jamaah Kraton, sebuah grup diskusi Islam di Pekalongan.Subyek penelitian ini adalah sejumlah anggota dan penggerak dari Jamaah Kratonyang sudah melangsungkan diskusi dan latihan meditasinya selama bertahuntahun.Kebanyakan anggotanya adalah Arab keturunan yang sudah lama hidup diIndonesia. Pengumpulan data dilakukan dengan wawancara dan observasimendalam selama beberapa bulan di Pekalongan. Penelitian ini berguna untukmemberikan batasan tentang identitas seorang Muslim yang melakukan spiritualitasNew Age. Pada dasarnya penelitian ini untuk melihat kegiatan religius dan jugamemaparkan pandangan keberagamaan anggota Jamaah Kraton sebagai seorangArab, Muslim, dan praktisi New Age.Hasil penelitian menunjukkan bahwa seorang Arab dan Muslim New Age padaawalnya merupakan seorang Muslim dan Arab seperti kebanyakan. Ketikadihadapkan dengan keragaman yang ada, mereka mengambil sikap negosiasi,dan melakukan passing over serta membentuk identitas hybrid. Dengan cara inimereka merasa bahwa Islam yang mereka yakini adalah Islam yang dikehendakioleh Nabi Muhammad. Penelitian ini juga menemukan bahwa agama dan tradisimereka membentuk identitas mereka sebagai seorang yang universal inklusif.
Muslims in Britain: questioning Islamic and national identity Nur Fuad, Ai Fatimah
Indonesian Journal of Islam and Muslim Societies Vol 2, No 2 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : State Institute of Islamic Studies (STAIN) Salatiga

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Islamic identity has been a central issue since the emergence of Islam in theseventh century. Muslims have been interacted with many symbols of religiousidentity since this early time of Islam. Every generation of Muslims has their ownway to show their religious identity. Muslims in Britain are also still continuing tosearch for religious identity. They seek to re-evaluate their identity and constructa sense of what it means to be a Muslim in Britain today. This article would like toelaborate several discussions on Muslims’ identities in Britain. There are twodifferent opinions on this issue. The first opinion comes from Muslims who believethat a Muslim individual should choose to be either a Muslim or a British.They argue that national values differ from religious norms. The second, however,states that one Muslim can be both a Muslim and a British at the same time.For them, there is no contradiction between being a Muslim and being a Britishcitizen. They argue that nationality and faith can be combined in Muslim individualswho live in Britain.Identitas keIslaman telah menjadi isu utama sejak awal kemunculan Islam padaawal ketujuh Masehi. Sejak awal, Muslim sudah berinteraksi dengan berbagaisymbol identitas keagamaan. Setiap generasi Muslim memiliki cara tersendiriuntuk menunjukkan identitas kegamaan mereka. Begitu juga dengan generasi Muslim saat ini di Inggris, mereka masih mencari identitas keagamaan mereka.Mereka berusaha mengevaluasi kembali dan mencari makna bagaimana menjadiMuslim di Inggris. Artikel ini ingin mengelaborasi beberapa diskusi mengenaiidentitas Muslim di Inggris. Terdapat dua perbedaan pandangan terkait hal ini.Pendapat pertama datang dari Muslim yang percaya bahwa seorang Muslim harusmemilih menjadi Muslim atau seorang warga Inggris. Mereka berpendapat bahwanilai-nilai nasional Inggris berbeda dari norma-norma agama. Namun yang kedua,menyatakan bahwa seorang Muslim bisa menjadi Muslim Inggris pada waktubersamaan. Bagi mereka, tidak ada perbedaan untuk menjadi Muslim atau menjadiwarga Negara Inggris. Mereka berpendapat bahwa keimanan dan nasionalismebisa disatukan dalam diri seorang Muslim yang tinggal di Inggris.

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