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[MYSTICISM IN JAVANESE SHAMANS: Morality toward God ]]>
<![CDATA[Sartini Sartini]]>
<![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.2021.15.1.129-148
<![CDATA[This article explains the mystical practices of Javanese shamans (dukun) called wong pinter and analyzes different types of these practices by comparing definitions, actions, and mystical features discussed in various studies. This article uses field studies and in-depth interviews, the data were analyzed based on theories of mysticism. The study shows that the wong pinter also practices mysticism rooted in Islam and manifests in history especially the history of Islamic mysticism in Indonesia in general and in Java in particular. The study finds that the characteristics of shamans mysticism are substantive, non-formalist, and altruistic. This finding supports the view that shamanism is rooted in Islamic mysticism and is open to discourses of mysticism from other religions. This study does not discuss the level of mystical actions nor does it distinguish categories of mystical practices found in many shaman groups.]]>
<![CDATA[TURKISH LAICISM IN INDONESIA’S NEWSPAPERS (1920-1940) AND ITS INFLUENCE ON INDONESIAN SECULARISTS AND MUSLIMS THOUGHTS ]]>
<![CDATA[Yon Machmudi]]>;
<![CDATA[Frial Ramadhan Supratman]]>;
<![CDATA[Mehmet Ozay]]>
<![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.2021.15.1.1-20
<![CDATA[The Republic of Turkey was established in 1923 after the Treaty of Sevres and Lausanne were ratified by the Turkish nationalists led by Mustafa Kamal. This establishment has marked the beginning of a new era in the political, social, economic, and cultural lives of Turks. The main concern for Turkish statesmen was laicism. The policy has a significant effect on the global world, especially for the Dutch Indies. The purpose of this article is to provide a critical analysis of the roles of Indonesian-language newspapers in informing Dutch Indies citizens about Turkey's secularization process and how newspapers served as the primary medium for disseminating information about Turkey. Through newspapers, Muslims from Nusantara (the archipelago) expressed their views on the Turks’ secularisation efforts. This study employed a historical method using contemporary Indonesian-language newspapers from the National Library of the Republic of Indonesia. The news of Turkey’s secularisation had a significant impact on the thoughts of Indonesian secularists and Muslims in laying the nation’s foundation in the 1940s.]]>
<![CDATA[TAMING ISLAM’S POLYGYNY LAW: Revealing Male Sexual Desire in Indonesia’s Polygyny Practices ]]>
<![CDATA[Azhari Akmal Tarigan]]>;
<![CDATA[Nurhayati Nurhayati]]>;
<![CDATA[Watni Marpaung]]>
<![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.2021.15.1.149-170
<![CDATA[As of current, polygamy in terms of polygyny in Islamic law remains to be a debated topic. One of the reasons for the debate is that polygyny is viewed through the lens of men. Research on polygyny viewed from the male sexual perspective is still extremely rare. The research data were gathered through in-depth interviews with four polygyny practitioners to discover the most subtle, private, confidential, and exclusive aspects of polygyny's sexual practice. The study found that the sexual lust on the part of the male (husband) is a form of sexual sublimation and subtle sexuality in the practice of polygyny. Additionally, the findings indicate that the sexual lust is practice for recreational purposes. The research findings may have implications on the emergence of new understandings on the practice of polygyny. Nevertheless, the study raises an intriguing question for future research: why are women willing to be sexually objectified by polygynist men?]]>
<![CDATA[EXAMINING RELIGIOUS MODERATION OF THE AL-JAM'IYATUL WASHLIYAH FATWA COUNCIL ]]>
<![CDATA[Mhd. Syahnan]]>;
<![CDATA[Ja'far Ja'far]]>
<![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.2021.15.1.21-46
<![CDATA[Al Jam’iyatul Washliyah was founded in 1930 in Medan North Sumatera, a plural region religion-wise. Many consider Al Washliyah maintaining moderate understanding of Islam. Its Fatwa Council produced considerable number of fatwas in recent years, including fatwas that test Al Washliyah’s position on difficult issues, including issues on terrorism, non-Muslims, Islamic sects, women leadership, and LGBTs. By reviewing the organizational documents using the content analysis method, results showed that not all fatwas issued by the organization reflected its moderate claim. Regarding jihad and terrorism, Al Washliyah’s fatwa certainly against using terror in achieving religious goals. Likewise, they consider Shi’ah as orthodox as Sunni, although this decision is contentious inside Al Washliyah since many ulama within the organization opposed it. However, its fatwas in respect to religious pluralism and Islamic sects hints its conservative stance as echoed from their fatwas on interreligious marriage, non-Muslim leader, Ahmadiyah and LGBTs. This shows that such issues remain difficult test for many Indonesian Muslims as religious moderatism increasingly erodes in recent times.]]>
<![CDATA[RELIGIOUS IDENTITY TRANSFORMATION: Cultural Interbreeding Between Dayak Indigenous Culture and Islam ]]>
<![CDATA[Abdul Halim]]>;
<![CDATA[Abd. Basyid]]>;
<![CDATA[Prihananto Prihananto]]>
<![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.2021.15.1.171-192
<![CDATA[The arrival of imported religions, Islam and Chistianity in particular, in West Kalimantan creates cultural dialectic and transformation within local indigenous Dayak’s culture and belief. This article tries to explore on cultural interbreeding between Dayak indigenous culture and Islam in West Kalimantan, Indonesia. The findings have revealed that the interaction between local Dayak culture with variant of Islam creates new cultural identity such as Senganan Dayak in Semabi. This new identity is the consequence for those who convert to Islam as they do not abandon the Dayak identity. However, the massive conversion of Dayak to Islam does not necessarily imply the downgrading of identity from Dayak to Malay; instead they still remain to be Dayak in spite of their conversion to new religion. Another transformation occurred within tradition such as the ritual of “ngantar buah pulang (bring fruit home)”. This Dayak indigenous ritual is replaced with Islamic kind of thanksgiving ritual and replaces the spelling of magic spell with supplication to God Almighty.]]>
<![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.]]>
