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Al-Jami'ah: Journal of Islamic Studies
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 0126012X     EISSN : 2338557X     DOI : 10.14421
Core Subject : Religion, Humanities,
Religion Humanities
Al-Jamiah invites scholars, researchers, and students to contribute the result of their studies and researches in the areas related to Islam, Muslim society, and other religions which covers textual and fieldwork investigation with various perspectives of law, philosophy, mysticism, history, art, theology, sociology, anthropology, political science and others.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 1,211 Documents
 3   4   5   6   7 
State Policies on Religious Diversity in Indonesia Mujiburrahman, M.
Al-Jamiah: Journal of Islamic Studies Vol 46, No 1 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.461.101-123

Abstract

This article discusses how Indonesian state manages its religious diversity. The state policies on religious diversity cannot be understood without analyzing the history of how the founding fathers decided to choose Indonesia as neither secular nor Islamic country, but somewhere between the two. The author discusses three topics, namely the recognized religions, muslims fear of christianization, and dialogue and inter-religious harmony. Based on the Decree No.1/1965, Confucianism was one of six religions recognized by the state. However, in the Soeharto era, around 1979, this religion was dropped from the list, and only after his fall Confucianism has been rehabilitated, and even the Chinese New Year has been included as one of the national holidays in Indonesia. In terms of muslim-christian relations, there were tensions since 1960s, particularly dealt with the issue of the high number of Muslims who converted to Christianity. It was in this situation that in 1967 a newly built Methodist Church in Meulaboh, Aceh, was closed by Muslims, arguing that the Church was a concrete example of the aggressiveness of Christian missions because it was built in a Muslim majority area. Since the Meulaboh case, the Muslims consistently insisted the government to accommodate their four demands: (1) restriction on establishing new places of worship; (2) restriction onreligious propagation, and control of foreign aid for religious institutions; (4) Islamic religion classes should be given to Muslim students studying in Christian schools; (5) inter-religious marriage should not be allowed. Apart from these contested issues, the government and religious leaders have been trying to avoid conflict and to establish cooperation and peace among religious groups in the country through inter-religious dialogues, either organized by the government or sponsored by the leaders of religious groups themselves. The author argues that specific socio-political contexts should be taken into consideration to understand state policies making concerning religious diversity. Hence, all debates and compromises achieved afterwards usually do not go beyond the neither secular nor Islamic compromise.
Gender Construction in Dakwahtainment: A Case Study of Hati ke Hati Bersama Mamah Dedeh Sofjan, Dicky
Al-Jamiah: Journal of Islamic Studies Vol 50, No 1 (2012)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2012.501.57-74

Abstract

This case study examines the phenomenon of dakwahtainment, a concept amalgamating Islamic propagation and entertainment. It focuses on the highly popular daily live programme entitled Hati ke Hati Bersama Mamah Dedeh (literally: Heart to Heart with Mother Dedeh). The programme involves a female penceramah (preacher) providing taws}iyyah or nasehat (spiritual advice) to the jamaah (congregation), while offering religious verdicts on various aspects of life confronting Indonesian women. One of the main pillars of the programme’s success has been its tightly observed winning formula held dearly by the producer and the creative team, which stipulates 70% tuntunan (spiritual guidance) and 30% tontonan (entertainment viewing). Based on an exploratory, single case study design, research findings suggest that the Hati ke Hati Bersama Mamah Dedeh programme is constructed on a gendered understanding that is inconsistent and contradictory, which tend to simultaneously empower and disempower Muslim women viewers.[Tulisan ini merupakan studi kasus mengenai dakwahtainmen yang mempertemukan dakwah pada satu sisi dan hiburan pada sisi lainnya. Diskusi akan difokuskan pada program televisi “Hati ke Hati Bersama Mamah Dedeh.” Program ini melibatkan penceramah yang menyampaikan taws}iyyah dan nasehat yang merespon persoalan-persoalan yang kerap dihadapi perempuan Muslim di Indonesia. Salah satu kunci kesuksesan program ini adalah keberhasilan produser dan tim kreatif yang memadukan 70% tuntunan dan 30% tontonan. Tulisan ini menemukan bahwa program Hati ke Hati Bersama Mamah Dedeh dikonstruk berdasarkan pengertian relasi gender yang rancu dan saling bertentangan. Karena itu, program ini dapat memberdayakan pemirsa perempuan dan sekaligus memperlemah mereka.]
Kritik terhadap Eksistensialisme Ateistik tentang Penolakan Eksistensi Tuhan Roswantoro, Alim
Al-Jamiah: Journal of Islamic Studies Vol 43, No 1 (2005)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2005.431.207-239

Abstract

The article describes the atheist existentialists’ concept of God, arguments of taking away God, and then tries to criticize their concepts and arguments. General account on existentialists’ concept of God, which is represented in Nietzsche’s statement on the death of God, begins the paper. The following part is about arguments in denying the existence of God, followed by some critiques of them. The criticism of Muhammad Iqbal, who is a Muslim existentialist, on atheistic existentialistic concept of God ends the thoroughly paper. The result of this research is that atheist existentialists understand God in anthropomorphic explanation; the relation between God and human is identical with that of human and human. Even though they denied the existence of God with the reason of determinism, their arguments implied a new determinism, and the freedom they struggled indicated pseudo freedom.
Editorial: Islam and Human Rights, Contested Viewpoints
Al-Jamiah: Journal of Islamic Studies Vol 45, No 2 (2007)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2007.452.vii-x

Abstract

The remaining problem faced by Muslims living in this modern life is how the teachings of Islam believed as bless for all human being can be confirmed in the reality of everyday life humanity crammed with conflicts and dissonances. It is staggering to consider that not all Muslims concern, and perhaps do not wish to know, about the current discourse on Islam and its relation with others. Although Samuel Huntington’s controversial theory of “Clash of Civilization” might be challenged by most Muslim circles, the heightening conflict involving Western and Islamic civilizations in the aftermath of September 11, 2001 has approved his theory. The attack of terrorism to the US soil has triggered not only the unremitting war on terror undergone towards the alleged Muslim terrorists worldwide but also the worsening relationship between the two civilizations believed to have been engulfed since the two decades before. Candidly, this phenomenon has also affected the intra-faith dialogue among Muslims having different thought of religion.
Multiple Approaches to Islam
Al-Jamiah: Journal of Islamic Studies Vol 48, No 1 (2010)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2010.481.ix-x

Abstract

The publication of the following articles by Al-Jami‘ah shows how  rich the subjects of Islamic studies are. From contemporary to classical themes there are gaps still left. This further proves that Islam, like any other religion, as a system of belief and cultural production which  serves as a context wherein textual works and norms are produced, can be approached from many dimensions. The texts, including books and other form of records, are always open to all readers, who can offer various approaches. Both classical and contemporary studies of Islam  are faced with various challenges which beg more perspectives. Although classical texts seem muted, new understanding is often born, when new approaches with different perspectives are employed. Likewise,  contemporary issues are of course dynamics. Studies of the current issues should flow dynamically in the way in which Muslim society progresses with an unpredicted pattern. Studies with new perspectives are always welcome.
Reflections on Java and Islam 1979-2010 Woodward, Mark
Al-Jamiah: Journal of Islamic Studies Vol 49, No 2 (2011)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.492.281-294

Abstract

Since the late 1970s, technological developments, especially in communications and transportation, have contributed to growth of new modes of social interaction and, at the same time, to the strengthening of social bonds in geographically dispersed social groups and communities in Yogyakarta. Increased educational opportunities and especially the development of the Islamic university system have contributed to the development of a Muslim middle class and with it a Muslim consumer culture. There has also been a significant shift in the ways in which relationships between culture (kebudayaan) and religion (agama) are conceptualised. Elements of Javanese Muslim tradition including prayer meals (slametan) that were formerly called agama are now more commonly referred to as kebudayaan. This shift reflects and has contributed to the diminution of sectarian conflict. This cultural strategy is not always successful. It does, however, provide a basis for proactive measures to counter sectarian violence. This is evident in “cultural” festivals supported by the kraton (palace) in response to attacks on cultural performance events by exclusivist religious groups.[Sejak dekade 1970an, kemajuan teknologi, utamanya dalam komunikasi dan transportasi, telah mengubah cara interaksi sosial masyarakat Yogyakarta dan, pada saat yang sama, semakin memperkokoh ikatan antar kelompok sosial. Semakin meningkatnya kesempatan belajar [sekolah], utamanya dengan berdirinya Universitas Islam, terbukti mendorong terciptanya kalangan ‘Muslim kelas menengah’ sekaligus konsumerisme yang melekat pada kalangan tersebut. Selain itu, terjadi pula perubahan konsep dalammenilai agama dan kebudayaan. Beberapa bentuk tradisi Islam Jawa, seperti slametan, yang dulunya dinilai sebagai ritual agama, saat ini hanya disebut sebagai kebudayaan. Perubahan ini menggambarkan dan bahkan berperan dalam meminimalisir konflik sektarian, seperti terlihat jelas dalam acara festival “budaya” yang diadakan kraton sebagai respon terhadap pembubaran pementasan budaya oleh kalangan Muslim ekslusif.]
Being a Muslim in Animistic Ways Maarif, Samsul
Al-Jamiah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.149-174

Abstract

This paper examines religious practices of Ammatoans professed to be “Islamic” by practitioners, but ethnocentrically understood as “animistic” in Tylorian sense by scholars. Scholars have argued that Ammatoans’ practices are incompatible with Islam. Islam and animism are mutually exclusive. This paper, in contrast, argues that Islam and animism are all encompassing. To build the argument, this paper firstly elaborates scholars’ revisited theory of animism that argues for the (indigenous) notion of personhood as not limited only to human beings, but extended to non-human beings: land, forest, trees, animals and so forth. Secondly, this paper reviews the Quranic verses that explicate the personhood of non-human beings, and finally Ammatoans’ practices –visits to forest, refusal of electricity installation and others– as ethically responsible and mutually beneficial acts that ensure the well-beings of both human and non-human beings (interpersonal relations). These presentations show how Ammatoans exemplify being Muslim in animistic ways.[Artikel ini membahas praktik keagamaan masyarakat Ammatoa, yang menurut pelakunya disebut “Islamic”, tetapi menurut ahli etnografi sering disebut animistik, karena tidak sesuai dengan ajaran Islam. Islam dan animisme saling menafikan. Namun hasil penelitian ini membuktikan lain, Islam and animisme saling terkait dan saling mengisi. Untuk mengawali pembahasan, dipaparkan pandangan para ahli mengenai konsep “baru” anismisme yang memandang konsep dasar tentang diri tidak hanya terbatas pada manusia, tetapi juga mencakup selain manusia: tanah, hutan, pohon, hewan, dan lain-lain. Ayat-ayat al-Quran juga memperkenalkan adanya konsep diri bagi selain manusia. Baru kemudian dibahas mengenai praktik-praktik masyarakat Amatoa, seperti masuk hutan, menolak instalasi listrik, dan lainnya, yang merupakan tanggung jawab moral serta bermanfaat bagi kehidupan, baik bagi manusia maupun selain manusia dalam konteks hubungan interpersonal. Paparan ini menunjukkan corak khas masyarakat Ammatoa untuk menjadi seorang muslim dalam cara yang animistik.]
Gendering the Islamic Judiciary: Female Judges in the Religious Courts of Indonesia Nurlaelawati, Euis; Salim, Arskal
Al-Jamiah: Journal of Islamic Studies Vol 51, No 2 (2013)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.512.247-278

Abstract

Compared to other Muslim countries, Indonesia has been the forefront, if not the frontrunner, in welcoming women to occupy a position as judges at the Islamic court. Despite few Indonesian women were already sitting at Islamic courtrooms and hearing cases on family law issues as early as in 1960s, it was only in 1989 that Indonesia fully accommodated female judges at the religious courts. From this onwards, female judges were recruited more than ever and began accessing a number of rights and positions like their male counterparts. This paper discusses female judge and women litigants at Islamic courts of Indonesia. This paper not only discusses the way in which women were recruited to be judges at the Indonesian Islamic courts, but also explores some factors leading Indonesian women to engage in the judicial practice. In addition, this paper looks at the way in which female judges exercise their authority to protect rights of disadvantaged women litigants. This paper argues that despite female judges have the same skills in interpreting law as their male colleagues do and that they have to some extent better gender sensitivity, they unfortunately have not maximised utilising these legal skills for the benefits of women litigants.[Dibandingkan dengan negara-negara Islam lainnya, Indonesia telah menjadi garda depan –jika tidak disebut pelopor– dalam mengangkat perempuan sebagai hakim di Pengadilan Agama. Meski pada decade 1960-an sejumlah perempuan sudah menduduki jabatan hakim dan telah menyidangkan kasus-kasus keluarga di Pengadilan Agama, hanya pada tahun 1989 pengangkatan perempuan pada Pengadilan Agama ditegaskan secara formal dan legaal oleh pemerintah Indonesia. Sejak saat itu, jumlah hakim perempuan di pengadilan agama meningkat dan mereka memiliki kesemepatan untuk memperoleh hak dan posisi penting di Pengadilan Agama, sejajar dengan hakim laki-laki. Artikel ini mendiskusikan keterlibatan perempuan, baik sebagai hakim maupun pihak yang berperkara, di Pengadilan Agama. Tidak hanya menjelaskan bagaimana perempuan direkrut sebagai hakim di Pengadilan Agama, artikel ini juga mengulas faktor-faktor penting yang mendorong keterlibatan perempuan dalam praktek peradilan. Selain itu, juga dijelaskan peran hakim perempuan dalam melindungi hak para perempuan yang berperkara di pengadilan. Penulis berkesimpulan bahwa meski para hakim perempuan memiliki kompetensi yang sama dalam memutus perkara seperti para hakim laki-laki dan dalam batas tertentu memiliki sensitifitas gender yang lebih kuat ketimbang laki-laki, peran mereka masih terlihat belum maksimal, terutama dalam memberikan perlindungan terhadap pemenuhan hak-hak perempuan.]
Religious ADR: Mediation in Islamic Family Law Tradition Lukito, Ratno
Al-Jamiah: Journal of Islamic Studies Vol 44, No 2 (2006)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2006.442.325-346

Abstract

Mediasi adalah salah satu metode resolusi konflik yang banyak menjadi kajian dalam studi Alternative Dispute Resolution (ADR), atau Resolusi Konflik Alternatif). Kelebihan dari teori ini terletak pada metodenya yang sepenuhnya menyerahkan proses resolusi tersebut kepada para pihak yang sedang konflik. Mediator dengan demikian sekadar memfasilitasi proses resolusi tersebut agar berjalan dengan baik. Keputusan akhir tetap berada pada para pihak yang berkonflik. Namun begitu, selama ini kajian mengenai mediasi ini tidak pernah melibatkan nilai-nilai agama. Sistem ilmu mengenai hal ini lahir dari masyarakat sekuler sehingga dilihat sebagai subjek yang terpisah dari kajian agama. Penulis berpendapat bahwa sejatinya banyak nilai-nilai yang sudah ditawarkan oleh agama terkait mediasi ini. Islam sebagai contoh telah menawarkan metode mediasi sebagai salah satu sarana dalam pencapaian perdamaian, khususnya dalam hal konflik keluarga. Dalam tulisan ini penulis mendeskripsikan tentang teori umum mediasi dalam sistem keilmuan ADR dan kemudian menghubungkannya dengan tradisi mediasi dalam masyarakat Islam yang diambil dari Quran 4:35. Dalam argumentasinya penulis mengemukakan bahwa interpretasi terhadap ayat tersebut dengan menggunakan teori-teori mediasi modern sangat penting untuk dilakukan, sehingga implementasi teori mediasi Islam dapat lebih ditingkatkan efektifitasnya.
Racialising Religion in the Debate on Religious Freedom in Malaysia Shafer, Saskia Louise
Al-Jamiah: Journal of Islamic Studies Vol 47, No 1 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.471.111-134

Abstract

This article summarises the results of a media analysis conducted by the example of one of the country’s biggest daily newspapers, the New Straits Times. With regard to the controversial religious freedom debate, it summarises what actors are involved in the discussion and how their positions are presented in the mainstream media. Several examples from articles show what strategies are employed in the discourse, such as the rhetoric of fear and crisis and the constant emphasis of racial and other supposedly separating categories. The close linkage of the categories ‘ethnicity’ and ‘religion’, which is manifested legally as well as politically, is perpetuated linguistically. Especially important in this context is the construction of a Muslim-Malay identity.

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