Journal articles on the topic 'Indonesian Muslim'
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KYRCHANOFF, Maksym W. "CHINESE MUSLIMS AS A SEGMENT OF NUSANTARA ISLAM IN MODERN INDONESIA." Southeast Asia: Actual Problems of Development, no. 4(57) (2022): 98–109. http://dx.doi.org/10.31696/2072-8271-2022-4-4-57-098-109.
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The article analyzes the features of development and the main vectors of transformation of the Chinese part of the modern Indonesian Ummah. It is shown that historically a unique community of ethnic Chinese and Indonesians of Chinese origin, who belong to the Muslim Ummah, emerged in Indonesia. The author analyzes the ideological and or-ganizational mutations and changes in the Muslim Chinese com¬munity, represented by the "Indonesian Chinese Islamic Brotherhood" ("Per-saudaraan Islam Tionghoa Indonesia"), the largest organization in Indo-nesia that unites Muslim Chinese and their descendants. Particular at-tention is paid to the current ideological preferences of Chinese Muslims in Indonesia. Their place in the Ummah and their subordinate, auxiliary role in the political system which distinguishes them from Indonesian Muslim organizations are also shown in the article. The article shows how and why activities of Chinese Muslims in Indonesia are limited mainly to preaching and spreading Islam among their compatriots, which became the result of a long period of discrimination, as well as the tendency of a part of Indonesian society to accept anti-Chinese phobias, extending them to Muslims, who formally, like the majority Indonesians, belongs to the Muslim Ummah.
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Nurmila, Nina. "The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era." Al-Jami'ah: Journal of Islamic Studies 59, no. 1 (June 11, 2021): 97–126. http://dx.doi.org/10.14421/ajis.2021.591.97-126.
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Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]
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Zuhdi, Muhammad. "Challenging Moderate Muslims: Indonesia’s Muslim Schools in the Midst of Religious Conservatism." Religions 9, no. 10 (October 11, 2018): 310. http://dx.doi.org/10.3390/rel9100310.
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Muslim schools are an important element of education in Indonesia. The school was in place long before Indonesia’s independence in 1945. Schools educate Indonesian Muslim children to understand and practice religion while promoting a sense of nationalism. Thanks to Muslim schools, Indonesian Muslims are recognized as being moderate. Recently, however, the moderate nature of Indonesian Islam is challenged by the spirit of conservative Islam. The question is how Muslim schools play their roles in the discourse of moderate versus conservative Muslims. This study identified five issues that are largely discussed among Indonesian Muslims: Islam and state, Muslims–non Muslims relations, non-mainstream Islam, gender, and media. Knowing that there is a strong relationship between society and education, i.e., religious education, it is important to see the relationship between schools and society including how the current conservative trend in Indonesian Islam is being taught at schools. This study explored how the curriculum of (Islamic) religious education potentially contributes toward the development of Indonesian conservative Muslims and how religious education teachers view sensitive issues concerning conservative Islam. To answer these questions, the analysis of religious education curricula and the interviewing of teachers serve as the primary methods of data collection. Four religious education teachers from different provinces of Indonesia were interviewed to reveal their opinions on various religion-related issues. This paper discusses how Islamic education in Indonesia has been designed to present moderate Islam but, at the same time, faces a number of challenges that try to turn religious education into conservative religious doctrines.
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Wardana, Amika. "Encountering Muslim �Others�: Indonesians in the Muslim Diaspora of London." KOMUNITAS: International Journal of Indonesian Society and Culture 6, no. 2 (January 7, 2015): 197–211. http://dx.doi.org/10.15294/komunitas.v6i2.3078.
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The article investigates the social relations between Indonesian immigrants and the multicultural Muslim community in London by examining the applicability of the Ummah concept, in the context of the diaspora. The Muslim diaspora, though their similarity of faith, has always contained internal diversity and fragmentation. Likewise, different religious trajectories of Muslim immigrants as illustrated by Indonesians in London have been identified to shape different understandings of unity and diversity of Muslims, which forge different forms of social relation with fellow Muslim immigrants in the city. The traditionalist London Indonesians have trivialized the unity of Muslim in diaspora through daily encounters yet maintained inevitable different ethnic affinities and religious-sectarian affiliations as a wall dividing them altogether. The revivalist Indonesians have construed the diasporic unity of Muslims as an idealized-normative concept that should be realized socially, culturally and politically by suppressing internal ethnic, national and religious-sectarian fragmentations. While the secularist Indonesians have shown an apathetic position to the implausibility of the diasporic unity of Muslims due to its irreconcilable perceived internal diversities and divisions.Artikel ini menelaah pola relasi sosial antara imigran Indonesia dengan masyarakat Muslim multikultural di London dengan menguji kesesuaian konsep kesatuan Ummat Islam dalam konteks diaspora. Meskipun memiliki persamaan iman, diaspora Muslim selalu terbangun dalam perbedaan internal dan perpecahan. Demikian pula dengan arah perkembangan religiusitas imigran Muslim yang beraneka-ragam termasuk yang berasal dari Indonesia yang pada akhirnya membentuk beberapa pola relasi sosial dengan komunitas Muslim lainnya di kota ini. Kelompok Muslim Indonesia tradisional menganggap biasa konsep kesatuan Ummat Islam dalam perjumpaan sehari-hari dengan komunitas Muslim lainnya sehingga tetap menjaga jarak berdasarkan perbedaan etnis dan afiliasi tradisi keagamaannya. Kelompok Muslim Indonesia revivalist memahami kesatuan Ummat sebagai konsep ideal yang perlu direalisasikan dalam kehidupan sosial, budaya dan politik sekaligus mengubur potensi perpecahan karena perbedaan etnis dan tradisi keagamaan. Sebaliknya, kelompok imigran Indonesia sekuler menunjukkan sikap apatis terhadap kesatuan Ummat karena adanya perbedaan dan perpecahan internal Ummat Islam yang tidak mungkin didamaikan.
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Farah, Rafika Rabba, Triastama Wiraatmaja, and Puji Sumarsono. "Critical Discourse Analysis on Name Shifting Practice among Millennial Muslims in the Indonesian Context." Karsa: Journal of Social and Islamic Culture 30, no. 1 (June 20, 2022): 1–33. http://dx.doi.org/10.19105/karsa.v30i1.5100.
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Name-giving is not merely a compilation of words to meet official record registration, yet the idea behind this has some socio-cultural values. Indonesian Muslim names have now experienced some changing from the past. This research aims at analyzing the discourse of millennial Muslim names in Indonesia. NVivo 12 Plus was used to analyze the nodes data of three categories—Pure Indonesian, Pure Arabic, and Mixing across its case—parents and children. Another analysis used was word frequency to picture the frequent word clouds used in parents' and children's naming practices. Results show a shift in Indonesian millennial Muslims' naming practice, as the Pure Arabic and Mixing categories have upward trends compared to the Pure Indonesian variety. This present research has shed a light that Indonesian Millennial Muslim parents want to pertain their children's identity as Muslims and want their children to be part of the global world.
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Nurmila, Nina. "The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse." Al-Jami'ah: Journal of Islamic Studies 49, no. 1 (June 29, 2011): 33–64. http://dx.doi.org/10.14421/ajis.2011.491.33-64.
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Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.
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Iqbal, Asep Muhammad. "THE EDUCATIONAL BACKGROUND OF IMAMS AND ITS CONTRIBUTION TO THEIR RECOGNITION AS RELIGIOUS LEADERS: THE CASE OF INDONESIAN MUSLIM COMMUNITY IN THE NETHERLANDS." Islam Realitas: Journal of Islamic & Social Studies 3, no. 1 (July 15, 2017): 21. http://dx.doi.org/10.30983/islam_realitas.v3i1.209.
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The Netherlands is one of European countries whose population with Islamic background has been increasing significantly. Statistical data show that there are around one million Muslims in this country or around six per cent of total population of the Netherlands. Some Muslim communities in this country came from Southeast Asia including Indonesia. The number of Muslim population from Indonesia was estimated to be around 200,000 out of 400,000 Dutch population with Indonesian background. This certainly necessitates the involvement and role of religious leaders who are able to serve the need and interests of Muslim community with Indonesian backrgound in this country. One of the important issues needs attention is the educational background of these religious leaders. Therefore, this paper describes the following: what is the educational background of the imams and how this contributes to their recognition as religious leaders by Muslim community with Indonesian background in the Netherlands. It argues that the different patterns of educational background of imams among Indonesian Muslims in the Netherlands have significantly contributed to their recognition as respected religious leaders by their community.
Dalam perkembangan kontemporer, Belanda merupakan salah satu negara Eropa di mana jumlah penduduknya yang berlatar belakang Islam mengalami peningkatan yang tinggi. Data statistik menunjukkan bahwa penduduk dengan latar belakang Islam berjumlah sekitar satu juta orang atau sekitar enam persen dari total populasi Belanda yang berjumlah sekitar tujuh belas juta orang. Penduduk Muslim ini sebagian berasal dari Asia Teggara termasuk Indonesia. Penduduk Muslim asal Indonesia diperkirakan berjumlah sekitar 200.000 orang dari sekitar 400.000 orang yang berlatar belakang Indonesia. Kenyataan ini menuntut keterlibatan dan peran pemimpin agama dalam melayani kebutuhan dan kepentingan umat Muslim asal Indonesia di negeri kincir angin ini. Salah satu hal yang menarik untuk dikaji dari para pemimpin agama ini adalah latar belakang pendidikan dan keilmuan mereka sehubungan dengan tugas-tugas keagamaan mereka. Karena itu, tulisan ini berupaya untuk mendeskripsikan pola latar-belakang pendidikan pemimpin keagamaan masyarakat Muslim asal Indonesia yang mana kemudian bisa dilihat kredibilitas dan kompetensi mereka dalam melayani umat. Artikel ini berargumen bahwa latar belakang pendidikan para imam asal Indonesia secara signifikan mempengaruhi pengakuan mereka sebagai pemimpin agama yang dihormati oleh komunitas Muslim asal Indonesia di Belanda.
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Budi Hapsari, Twediana. "INDONESIAN MUSLIM WEBSITES PICTURING AUSTRALIA." Humanities & Social Sciences Reviews 7, no. 4 (October 6, 2019): 991–96. http://dx.doi.org/10.18510/hssr.2019.74135.
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Purpose: The relations between the neighbors Indonesia and have become interesting over the last several decades.
Methodology: We have shown the important role of blended learning in the maintenance and development of the subject-subject model of interaction between students and teachers. The implementation of subject-subject interaction was considered on the example of the discipline "General and professional pedagogy", the electronic course of which is presented on the Moodle platform.
Result: As the largest religious group in Indonesia, Indonesian Muslims play significant roles in shaping public opinion within society. Since the Bali Bombing 2002, there has been intense attention devoted to Australia and Indonesian Muslim issues. This paper explains how five different Indonesian Muslim websites (Arrahmah.com; hti.com; dakwatuna.com; nu.or.id & republika.co.id) portrayed Australia from 2011 to 2013.
Applications: This research can be used for the universities, teachers and education students.
Novelty/Originality: The ‘up and down’ tension between the ‘up and down’ tension between these countries, is influenced not only by their governments but also their citizen’s perceptions, about the other country.
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Muttaqin, Ahmad, Achmad Zainal Arifin, and Firdaus Wajdi. "Problems, Challenges and Prospects of Indonesian Muslim Community in Sydney for Promoting Tolerance." KOMUNITAS: International Journal of Indonesian Society and Culture 8, no. 2 (August 22, 2016): 169–84. http://dx.doi.org/10.15294/komunitas.v8i2.5971.
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This paper elucidates a map of Indonesian Muslim communities around Sydney in order to observe the possibility to promote a moderate and tolerance of Indonesian Islam worldwide. Indonesian Muslims who live in Australia are relatively small if we consider that we are the closer neighbor of Australia and have the biggest Muslim populations in the world. Most Indonesian Muslim communities in Sydney are in a form of kelompok pengajian (Islamic study group), which is commonly based on ethnicity, regionalism (province and regency), and religious affiliation with Indonesian Islamic groups. The main problems of Indonesian Muslim communities in Sydney are an ambiguous identity, laziness integration, and dream to home country. Most Indonesian Muslim diaspora in Sydney only consider Australia as the land for making money. Therefore, their inclusion to Australian community is just being Indonesian Muslim in Australia and it seems hard for them to be Australian Muslim, especially in the case of those who already changed to be Australian citizens. This kind of diaspora attitude differs from Muslims Diasporas from the Middle East and South Asia countries who are mostly ready to be fully Australian Muslim.Naturally, most Indonesian Muslim communities put their emphasis to develop their community based on social needs and try to avoid political idea of Islamism. In this case, the Indonesian government, through the Indonesian Consulate in Sydney, has great resources to promote moderate and tolerant views of Indonesian Islam to other Muslim communities, as well as to Western media. In optimizing resources of Indonesian Muslim communities in Sydney to envoy Indonesian cultures and policies, it is necessary for Indonesian government to have a person with integrated knowledge on Islamic Studies who are working officially under the Indonesian consulate in Sydney. It is based on the fact that most Indonesian Muslim communities needs a patron from the government to manage and soften some differences among them, especially related to problems of identities, as well as to link them with the wider Australian communities.
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Yuliani, Irma, and Alif Khuwarazmi. "Does Hijrah Trends Create a Different Decision on Behavior Consumption of Indonesian Muslims?" Bulletin of Islamic Economics 1, no. 1 (April 27, 2022): 9–23. http://dx.doi.org/10.14421/bie.2022.011-02.
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The growth of digital activity in human life has an impact on hijrah activities among Indonesian Muslims. Digital activities have encouraged the spirit of Indonesian muslim through religious persuasion from figures who become their role models (their idols), including reciter of holy Qur’an (qari’), asatidz, da'i, Muslim celebrities, singer of nasyid and other figures. Not everyone sees the trend, although in religious perspective the hijrah activities still reap a lot of controversy, but in other hand these activities have a diffirent impact on the economic sector. This study aims to investigate the impact of hijah trend of Indonesian muslim on the consumer decision to consume halal product in Indonesia. The sample of this study collected from some populations in Indonesia. To observe the specific characteristics, this study will devide the socio economic and demographic character through three regional classifications, consisting of eastern Indonesia, central Indonesia, and western Indonesia. The variables that employed in this study are religiosity, socio economic and demographic, and also the product attribute to find the impact of hijrah trend on the consumer decision to consume halal product (food, islamic modest fashion, cosmetic) in Indonesia. The method that used in this study is quantitative using Theory Planned Behavior approaches that was analyzed with Structural Equation Modelling-Partial Least Square (SEM-PLS) approach. The results show, the consideration of religiosity of Indonesian muslim to consume halal product increasingly grow when driven by spirit of hijrah of Indonesian muslim. Beside that, variabel Religiosity, islamic branding, persuasive marketing, product quality, appetite, price also accepted empically.
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Fida, Imanuddin Abil, and Benny Prasetiya. "The Role of Islam in Shaping the Idea of Indonesia." AJIS: Academic Journal of Islamic Studies 4, no. 1 (July 1, 2019): 29. http://dx.doi.org/10.29240/ajis.v4i1.816.
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This study will describe information that Islam plays a role in influencing the struggle in determining the main ideology of the Indonesian people. Some Indonesian Muslim leaders strive to determine the foundation of the country in studying Indonesian history requires a proper understanding of the role of Islam. Before independence, the movement of Islam in Indonesia was divided into two major currents: traditionalists who developed in the countryside and modernists who grew up in urban areas. The current type of research is critical analysis. This research is based on library research and textual analysis of relevant materials taken from primary and secondary sources on history, development, change and transformation. The results of this study reveal that nationalism does not conflict with Islam and therefore Muslims can apply it in their lives. This is because nationalism can be used to obtain peace among the people whether they are Muslim or non-Muslim. Nationalism will not harm Islam and Muslims in Indonesia because nationalism is part of Islam. They allow the application of man-made laws such as nationalism as long as they are suitable for Muslims. However, their acceptance of Pancasila as a state ideology is a reflection of their commitment to Indonesian nationalism.
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Wakhid, Ali Abdul, Mohd Shahril Bin Ahmad Razimi, Moh Mukri, and Is Susanto. "THE ISLAMIC PERSPECTIVE OF NON-MUSLIM LEADERS IN INDONESIAN MUSLIM MAJORITY COMMUNITIES." Akademika : Jurnal Pemikiran Islam 26, no. 2 (December 14, 2021): 277. http://dx.doi.org/10.32332/akademika.v26i2.3753.
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One of the issues that often arise in the national politics and up to now is still warm is the rejection of non-Muslim leadership in the Muslim community. This problem arises due to differences in the views of scholars in understanding the verses of the Qur'an and the Hadith of the Prophet. In order to solve these problems, this article seeks to find sources of library data and then describes the reality of non-Muslim leadership in Indonesia. The results showed that the scholars differed in opinion regarding the permissibility of non-Muslim leaders. First, forbid choosing non-Muslim leaders because they have similarities in interpreting lafadz awliya 'with helpers and leaders. Second, they allow non-Muslim leaders for Muslim-majority areas because they hold the view that lafadz awliya' is no longer appropriate in the current context. In the perspective of Islam, a leader is called the caliph al-nubuwwah as the successor of the Prophet in world affairs, religion, or the state, therefore the law authorizing non-Muslims to handle the affairs of Muslims is haram, the law is like asking non-Muslims for help to fight rebels, and so on. as well as taking care of the affairs of the Muslims in general, this is in accordance with the letter al-Maidah verse 51 concerning the inability to control the administrative affairs of the Muslims to non-Muslims
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Rosidi, Imron, and Khotimah. "Negotiating Representation of Islamic Values on Korean TV Dramas Among Indonesian Muslim Youth." Jurnal Komunikasi: Malaysian Journal of Communication 36, no. 4 (December 11, 2020): 230–42. http://dx.doi.org/10.17576/jkmjc-2020-3604-14.
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This article describes one of the effects of globalization on young Muslims in Indonesia. They interact with a variety of cultural products from all corners of the world. Focusing on Indonesia, this article argues that the emergence of globalization has provided opportunities for young Muslims to negotiate Islamic value representations of Korean TV dramas. Using ethnography method, this article selects young Indonesian Muslims who like Korean television drama as informants. The emergence of transnational cultural products was believed to play an important role in the process of 'cultural imperialism' among young people. The information and views presented are not considered to be a ‘healthy’ menu for Muslim youth. In fact, in cultural studies, media imperialism or cultural imperialism is famously contested. By interviewing and observing 42 informants, this article finds that Muslim youth do not receive all the messages from the media passively. During their consumption on Korean television dramas, young Muslims are negotiating their representations. They are capable of selecting values from the television dramas. These Muslim consumers in this context do not just accept all the messages and representations of Korean television dramas. Indonesian Muslim youth have an innate cultural identity and conscious knowledge, which they have obtained from their learning environments such as education and culture. Muslim youth interpret "stories" in drama by relating them to their Islamic values. Keywords: Negotiation, representations, Islamic values, youth, Korean TV dramas.
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Muharir, Muharir. "Cara Mengkonsumsi Makanan Yang Halal Lagi Baik Menurut Konsep Islam dan Pemerintah Indonesia." AKM: Aksi Kepada Masyarakat 1, no. 2 (January 4, 2021): 13–18. http://dx.doi.org/10.36908/akm.v1i2.184.
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Indonesia is one of the countries with the largest Muslim majority in the world. As many as 87.18% of the 237,641,326 population of Indonesia are Muslims. As the fact is that the majority of Indonesia's population is Muslim, Islam has greatly influenced the developing culture. Including the pattern of consumerization among Indonesians is very much influenced by Islam. The pattern of consumerization is comprehensive. One of them is the pattern of people's consumption of food ingredients. The phenomenon that occurs in connection with this is that the public understands the importance of consuming halal products, but does not have an accurate basis to be used as a reference for the halalness of a product. In the above explanation, it can be concluded that the Indonesian Ulema Council (MUI) has certified halal products and MUI has also labeled halal products, meaning that consuming good, halal food has been tried to the maximum by the government by taking the form of consumer protection and protection. With this the author wants to socialize about how to Consume Halal Food Again according to the Concept of Islam and the Indonesian Government
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Akmaliah, Wahyudi. "When Ulama Support A Pop Singer: Fatin Sidqiah and Islamic Pop Culture in Post-Suharto Indonesia." Al-Jami'ah: Journal of Islamic Studies 52, no. 2 (December 26, 2014): 351. http://dx.doi.org/10.14421/ajis.2014.522.351-373.
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<p>Television, music videos, films, and pop bands are all part of global popular culture and thought to be the product of “the west”. These media are therefore often seen as a threat to the identities of nationalities, local cultures, and religious groups. In contrast, in the context of Indonesian Muslims, the Indonesian Ulama Council’s (Majelis Ulama Indonesia, MUI) showed support for Fatin Shidqia Lubis to the singing contest of Indonesian X Factor, 2013. This paper intends to study the presence of Fatin Sidqiah as the winner of Indonesian X Factor and the response of Indonesian muslims regarding Islamic popular culture in Indonesia. This paper argues that the presence of Islamic popular culture in Indonesia through books, novels, films, as well as fashion, show that Indonesian Islam and muslims are compatible not only with democracy but also with global popular culture. In addition, the presence of Fatin is a symbol of young Indonesian muslims who already connect globally. Whatever they consume in terms of popular culture is intrinsic to the creation of their hybrid identities, as both Indonesian muslims and global citizens.<br />[Televisi, musik, film, dan bands merupakan bagian dari budaya popular dunia dan selalu dipandang sebagai produk “barat”. Karenanya, media ini sering dianggap sebagai ancaman bagi identitas nasional, budaya lokal, dan kelompok agama. Namun, dalam konteks keindonesiaan, Majelis Ulama Indonesia (MUI) memberikan dukungan kepada Fatin Sidqia Lubis dalam kompetisi menyanyi “Indonesian X Factor” Tahun 2013. Tulisan ini mencoba menelisik kemunculan Fatin sebagai pemenang “Indonesian X Factor” dan tanggapan masyarakat mengenai budaya pop Islam di Indonesia. Melalui artikel ini penulis berpendapat bahwa kehadiran budaya pop di Indonesia dalam berbagai buku, novel, film, serta pakaian menunjukkan bahwa Islam dan masyarakat Islam di Indonesia tidak hanya sejalan dengan demokrasi, tetapi juga dengan budaya pop dunia. Lebih dari itu, Fatin adalah simbol muslim muda Indonesia yang telah terhubung dengan dunia. Apa pun yang mereka nikmati dalam hal budaya pop telah menciptakan identitas ganda: sebagai muslim Indonesia sekaligus sebagai warga dunia.]</p>
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Rusyana, Ayi Yunus. "Islam and Economic Development: Exploring the Role of Indonesian Muslim Society in Developing Islamic Microfinance Institution." International Journal of Nusantara Islam 2, no. 1 (June 9, 2014): 83–94. http://dx.doi.org/10.15575/ijni.v2i1.50.
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Although a religion is considered as a one of the cultural barriers that can impede an economic development, nevertheless in this paper I prove that Islam as well as Muslim society has a big role to empower economic life in Indonesian Muslim. The growth of Bayt al-Māl wa al-Tamwīl (BMT), Islamic microfinance institution, initiated by Muslim community is a great evidence on how religioun gave a positive impact in economic development in Indonesia. Using the theory of collective action proposed by Alberto Melucci, I explore the main factors that influenced Muslims to establish BMT, and how BMT movement develops in Indonesian Muslim society. Overall, in this paper I argue that the BMT movement can be considered as a social movement where the civil society takes more important role than the state. Interestingly, the lack of regulation is not becoming an obstacle for Muslim society to establish and develop BMT in some regions in Indonesia.
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Affan, M. "The threat of IS proxy warfare on Indonesian Millennial Muslims." Indonesian Journal of Islam and Muslim Societies 8, no. 2 (December 2, 2018): 199. http://dx.doi.org/10.18326/ijims.v8i2.199-223.
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So far, terrorism tends to be considered using asymmetric warfare methods rather than proxy warfare methods. Even though some terror attacks around the world carried out by people inspired by terrorism indicate that terrorist groups such as IS are carrying out proxy warfare methods. Based on this problem, the following article will describe the threat of IS terrorism through proxy warfare. The aims of this research to map the threat of IS proxy warfare on Indonesian Millennial Muslims. By using library research methods, this research is expected to have positive implications for the efforts to deradicalize terrorism among Indonesian Millennial Muslims. The conclusion of this research obtained shows that the advancement of communication technology has facilitated IS to spread its terrorism in Indonesia through online magazine propaganda in Bahasa Indonesia. This effort is really a threat for Indonesian Millennial Muslims who are very active in using the internet daily. In this way, IS seeks to influence Indonesian Millennial Muslims to become their proxy in running nikayah operations independently. Thus, the threat of terrorism throughout the world has also evolved from the threat of asymmetric warfare to the threat of proxy warfare, especially to Millennial Muslims.Sampai sejauh ini, terorisme cenderung dianggap menggunakan metode peperangan asimetris daripada peperangan proksi. Meski begitu, beberapa serangan teror di seluruh dunia yang dilakukan oleh orang-orang yang terinspirasi terorisme mengindikasikan bahwa kelompok teroris semacam IS sedangmenjalankan metode peperangan proksi. Berdasarkan permasalahan ini, artikelberikut akan menjelaskan ancaman terorisme IS melalui peperangan proksi.Tujuan dari penelitain ini adalah memetakan ancaman peperangan proksi ISpada Muslim Milenial Indonesia. Dengan menggunakan metode penelitianpustaka, penelitian ini diharapkan dapat berimplikasi positif pada usahaderadikalisasi terorisme pada Muslim Indonesia. Kesimpulan penelitian sendirimenunjukkan bahwa kemajuan teknologi komunikasi telah memfasilitasi ISuntuk menyebarkan terorisme di Indonesia melalui propaganda majalah daringdalam Bahasa Indonesia. Upaya ini benar-benar menjadi ancaman bagi MuslimMilenial Indonesia yang sangat aktif menggunakan internet setiap hari. Dengancara ini, IS berusaha mempengaruhi Muslim Milenial Indonesia untuk menjadiwakil mereka dalam menjalankan operasi nikayah secara mandiri. Dengandemikian, ancaman terorisme diseluruh dunia juga telah berevolusi dariancaman peperangan asimetris kepada ancaman peperangan proksi khususnyapada Muslim Milenial.
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Al Qurtuby, Sumanto. "Saudi Arabia and Indonesian Networks: On Islamic and Muslim Scholars." ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 2, no. 2 (July 27, 2021): 17–44. http://dx.doi.org/10.47776/islamnusantara.v3i1.118.
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This article studies Saudi Arabia–trained Indonesian Islamic scholars, both past and present. It also discusses Saudi Arabia’s non-Islamic studies Indonesian Muslim scholars. Since past centuries, Muslims on the Malay–Indonesian archipelago has journeyed to the Arabian Peninsula, especially Hijaz, either for pilgrimage or learning. This legacy continues nowadays. While many alumni of Saudi Arabia’s Islamic educational institutions–formal and informal–have contributed significantly to the development of Islamic and Muslim cultures and education in Indonesia, some chose to stay, teach, and pass away in Makkah. The study shows that, unlike popular beliefs and opinions, Saudi Arabia-trained Indonesian Islamic scholars vary in terms of religious orientations, political affiliations, social networks, and academic backgrounds. For example, some scholars tend to be ultraconservative and militant, while others are inclined to be progressive and moderate. While the presence of Indonesian Islamic scholars has declined significantly in Saudi Arabia since the last four decades, new tiny Indonesian Muslim scholars specializing in non-Islamic studies began to emerge and teach in some universities in the Kingdom. This article, among others, aims at examining the plurality, complexity, and shifting dynamics of Saudi Arabia’s Indonesian Islamic and Muslim scholars as well as their major roles and contributions in the spread and development of Indonesia’s Islam and society.
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Basya, Muhammad Hilaly. "The concept of religious pluralism in Indonesia: a study of the MUI’s fatwa and the debate among Muslim scholars." Indonesian Journal of Islam and Muslim Societies 1, no. 1 (June 1, 2011): 69. http://dx.doi.org/10.18326/ijims.v1i1.69-93.
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<p>In 2005 The Council of Indonesian Ulama (MUI) issued a controversial fatwa. The<br />fatwa states that it is prohibited for Muslims to develop the ideas of religious<br />pluralism. The fatwa had provoked heat debate among Indonesian Muslim scholars.<br />For the opponent of the fatwa, the modern Indonesian state should be supported<br />by the ideas of pluralism. They are disappointed with the fatwa, since it<br />would diminish religious pluralism in Indonesia. On the other hand, the protagonist<br />of the fatwa said that the MUI has done good decision. The ideas of pluralism<br />are seen by them would threaten Islamic faith. They believed that those who<br />campaigned for the idea of pluralism are the agent for “western” interest. The<br />debate regarding the MUI’s fatwa banning Muslims to adopt pluralism ideas indicates<br />that the concept of pluralism campaigned by some Muslim scholars is not<br />monolithic. This paper would like to explore various conceptions of religious pluralism<br />among Indonesian Muslim scholars.</p><p>Pada 2005, Majelis Ulama Indonesia (MUI) mengeluarkan sebuah fatwa<br />kontroversial. Fatwa itu menyatakan haram hukumnya bagi kaum Muslim untuk<br />mengembangkan gagasan-gagasan tentang pluralisme agama. Fatwa telah<br />mengundang perdebatan panas di kalangan sarjana Muslim Indonesia. Bagi para<br />penentang fatwa, Negara Indonesia modern harus didukung dengan gagasan<br />pluralisme. Mereka kecewa atas fatwa karena telah mengurangi pluralisme<br />keagamaan di Indonesia. Di sisi lain, para pendukung fatwa menyatakan bahwa<br />MUI telah mengeluarkan keputusan yang benar. Bagi mereka, gagasan pluralisme<br />akan mengancam keimanan Islam. Mereka yakin bahwa orang-orang yang<br />mengampanyekan gagasan tentang pluralisme merupakan agen kepentingan<br />Barat. Perdebatan mengenai fatwa MUI yang melarang kaum Muslim mengadopsi<br />gagasan pluralisme menunjukkan bahwa konsep pluralisme yang dikampanyekan<br />sebagian sarjana Muslim tidaklah monolitik. Kajian ini akan mengeksplorasi<br />berbagai konsep pluralisme keagamaan di kalangan sarjana Muslim Indonesia.</p><p> </p>
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Rijal, Syamsul. "Consuming and Disputing Aisha Song: The Quest for Pleasure & Islamic Romance in Contemporary Indonesia." Indonesian Journal of Islam and Muslim Societies 12, no. 1 (June 4, 2022): 1–29. http://dx.doi.org/10.18326/ijims.v12i1.1-29.
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Abstract The increasing consumption of Islamic popular culture in Indonesia has marked the deepening Islamisation among the Muslim majority. Some scholars have observed the interplay between Islam and popular culture among Indonesian Muslim youths. However, only a few scholars have studied how a particular religious product has been debated and contested within a Muslim society. This article examines the conflicting responses over an Islamic song that describes romantic expression between the Prophet and His wife, Aisha. It focuses on three groups: popular preachers, progressive writers, and YouTube audience. This study found that while some Muslim preachers and progressive writers have criticized the song’s lyrics, most Muslim audience keep consuming the song and regard it as an ideal model of Islamic romance as expressed by the Prophet and His wife, Aisha. The various responses from the three groups represent the diversity of Indonesian Muslims with regards to Islam and popular culture. It also suggests that the Muslim consumers do not always follow the opinions of popular religious elites. The popularity of the song has resonated with the increasing aspiration among pious young Muslims who seek the basis of Islamic romance through the lives of the Prophet and His wife.
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Nisa, Eva F. "Creative and Lucrative Daʿwa: The Visual Culture of Instagram amongst Female Muslim Youth in Indonesia." Asiascape: Digital Asia 5, no. 1-2 (February 14, 2018): 68–99. http://dx.doi.org/10.1163/22142312-12340085.
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AbstractSocial media have become part of the private and public lifestyles of youth globally. Drawing on both online and offline research in Indonesia, this article focuses on the use of Instagram by Indonesian Muslim youth. It analyzes how religious messages uploaded on Instagram through posts and captions have a significant effect on the way in which Indonesian Muslim youth understand their religion and accentuate their (pious) identities and life goals. This article argues that Instagram has recently become the ultimate platform for Indonesian female Muslim youth to educate each other in becoming virtuous Muslims. The creativity and zeal of the creators of Instagram daʿwa (proselytization), and their firm belief that ‘a picture is worth a thousand words’, has positioned them as social media influencers, which in turn has enabled them to conduct both soft daʿwa and lucrative daʿwa through business.
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Sarhindi, Irfan Latifulloh. "Symbolic Violence in Indonesian Society." Journal of Southeast Asian Human Rights 1, no. 1 (November 13, 2017): 56. http://dx.doi.org/10.19184/jseahr.v1i1.5707.
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Islam is by far the largest religion in Indonesia, and given the size of Indonesia’s population and the massive percentage of which follow identify as Muslim, Indonesia becomes the biggest Muslim majority country. In the light of this reality, Islam becomes the society’s dominant role of conduct. As to be predicted in such system, a social hierarchy has developed in which Indonesian Muslims enjoy the most privileges. Such a situation has created a fertile ground for the possible use of what Pierre Bourdieu’s call ‘symbolic violence’. As a consequence, there is a tendency for the minor group of Indonesian people to be marginalized. Sadly, this seems to be exacerbated by the rise of Islamic conservativism and radicalisation in post-1998 Indonesia. That says, their lack of capability in recognizing minority’s rights often leads to religious intolerance. Considerably, as to solve such a situation, widening perspective as well as strengthening inter-group and inter-religion dialogue is required.
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Yuhadi, Irfan, and Nurul Budi Murtini Nurul Budi Murtini. "REVITALISASI HADIS QUDSI PADA GRUP HADITS QUDSI MUSLIMAH." Al-Majaalis 10, no. 1 (November 19, 2022): 16–34. http://dx.doi.org/10.37397/almajaalis.v10i1.241.
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Among the implications of the rapid development of information technology is a shift in moral value in society, both on a micro and macro scale. So that a religious approach is needed through hadith qudsi education to overcome this. Hadith qudsi give many motivations to humans to do good and stay away from various bad things. Therefore, it is necessary to revitalize hadith qudsi for the Indonesian muslim community as an effort to increase the religiosity of the community. The purpuse of this research is to analyze and find the revitalization of hadith qudsi in Indonesian muslim society. The approach used in this research is a mixed method with a total sample of 150 people teken using a simple random sampling technique from the Hadith Qudsi group participant spread across 45 city in Indonesia. The result of this research indicates that: the majority of the Indonesian muslims do not know in detail about hadith qudsi. The revitalization of hadith qudsi is carried out by massively educating hadith qudsi to the Indonesian muslim community through social media networks. Hadith qudsi education though social media networks has a significant effect on increasing the religiosity of the Indonesian muslim community. The magnitude of the influence of hadith qudsi education on people’s religiosity is 57%.
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Arsil, Poppy, Yeong Sheng Tey, Mark Brindal, Cun Uei Phua, and Denisa Liana. "Personal values underlying halal food consumption: evidence from Indonesia and Malaysia." British Food Journal 120, no. 11 (November 5, 2018): 2524–38. http://dx.doi.org/10.1108/bfj-09-2017-0519.
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PurposeThe purpose of this paper is to uncover the personal values driving Indonesian and Malaysian Muslims’ consumption decisions with respect to halal food.Design/methodology/approachThe personal values of 130 Indonesian and 80 Malaysian Muslims have been analyzed, using a means-end chain (MEC) approach, in relation to halal food.FindingsPrimary personal values are identified as a better sense of personal security. This is ascribed as seeking “better future” and “go to heaven.” Other personal values are related to tradition, benevolence and achievement.Research limitations/implicationsSince this study was conducted in both the capital cities of Indonesia and Malaysia, this study might not take account of cultural diversity within the two countries’ Muslim communities.Practical implicationsAn understanding of the personal values governing Muslim consumption is a useful tool toward improving the promotion of halal certification and food products.Originality/valueThis study reveals the personal values of Indonesian and Malaysian Muslims with underpinning their consumption of halal food.
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Hew, Wai Weng. "Conservative Inclusivity and Hierarchical Diversity." Asian Journal of Social Science 47, no. 3 (August 27, 2019): 387–407. http://dx.doi.org/10.1163/15685314-04703006.
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Abstract By discussing Chinese Muslim dakwah (proselytisation) activities, as well as examining how Chinese Muslims engage with broader Islamic practices, gain support from various Muslim organisations and interact with various Muslim individuals, this paper examines the possibilities, limitations, and challenges of religious pluralism in Indonesia today. Generally speaking, Chinese Muslims’ dakwah activities reflect the broader trend of religious discourses among Indonesian Muslims—a support for inclusivity and diversity, yet at the same time, an increasing “conservative turn;” and the notion of diversity has been redefined according to a rigid interpretation of Islamic teachings. I propose to understand such dynamics as forms of conservative inclusivity and hierarchical diversity. The challenge of religious pluralism in Indonesia today is less about the rejection of diversity among conservative Muslims, but more about the appropriation of the meaning of diversity and the scale of inclusivity.
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Aidulsyah, Fachri, and Gusnelly Gusnelly. "Mapping Indonesian Muslim Diaspora in the Netherlands." Journal of Indonesian Social Sciences and Humanities 9, no. 2 (December 31, 2019): 157–66. http://dx.doi.org/10.14203/jissh.v9i2.150.
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Since few years ago, Indonesian government has been concerning to gain many benefits from Indonesian diaspora in various regions in the world. There are many events and agendas provided by the government which are aimed to embrace many Indonesian diaspora for giving a great contribution towards their homelands. However, its vision for gaining attention from Indonesian diaspora tends to low because the government do not have Indonesian diaspora maps in details, comprehensive, as well as described by historical trajectory. This paper aims to understand the contribution of Indonesian Muslim diaspora by mapping the role of Indonesian Muslim Organizations in the Netherlands by socio-historical perspectives. The main reasons of the Netherlands as locus of this research are; Indonesian Muslim diaspora are the first actors who promoted Islam faces in this country since 1920s and it also was acknowledged as one of the highest Muslim populated countries in Europe. Afterwards, this paper shows that there are numerous Indonesian Muslim organizations in the Netherlands from different perspectives, mazhabs, and backgrounds. Even though the government did not pillarize Indonesian Muslim organizations, albeit most of them have strong connections with some Muslim organizations in Indonesia, starting from Nahdhatul Ulama (NU) until Salafist Movement.
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Effendy, Bahtiar. "Islam and the State in the Indonesian Experience." ICR Journal 2, no. 1 (October 15, 2010): 126–44. http://dx.doi.org/10.52282/icr.v2i1.684.
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This article analyses the source and nature of Islam-state relations, and the efforts made to find a viable synthesis between them. Like many other Muslim countries, Indonesia encountered difficulties in the attempt to establish a synthesis between Islamic political thought and the notion of a secular state. The author makes an important yet often neglected observation, that not all Indonesian Muslims support the politicisation of Islam and that the level and magnitude of support for ideological and symbolical Islam is relatively low in Indonesia. In order to find a middle way for the Indonesian setting in the post-Soeharto period, he argues in favour of a ‘partial accommodation’ of moderate Muslim concerns as a viable option for a more enduring relationship between Islam and the state.
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Ruangkanjanases, Athapol, Tassaya Sermsaksopon, and Bachtiar H. Simamora. "Determinants of purchase intention toward halal packaged food from non-muslim manufacturers." International Journal of Research in Business and Social Science (2147- 4478) 8, no. 5 (August 17, 2019): 33–41. http://dx.doi.org/10.20525/ijrbs.v8i5.312.
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Halal packaged food products have attracted much attention in ASEAN where its largest member, Indonesia, is the world’s most populous Muslim country and is a major market in the region. For a non-Muslim country like Thailand, Islam also has a significant role in being the second popular religion after Buddhism. Although the Islamic population in Thailand is not as great as in Islamic countries, Thailand plays a substantial part in halal business as being recognized as a food production base exporting halal food worldwide. Therefore, the major objective of this study is to identify and analyze the significant factors that influence purchase intention of Thai and Indonesian Muslims toward halal packaged food products from non-Muslim manufacturers. This study used a survey to collect data consisting of 200 Thai respondents and 200 Indonesian respondents. The results indicated that product ingredients significantly influenced consumers’ intention to purchase both in Thailand and Indonesia while halal certification only significantly influenced consumers’ intention to purchase in Indonesia.
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Kusumawati, Aditya, Ratih Indraswari, and Novia Handayani. "Indonesian Muslim Tradition during COVID-19 Pandemic." Jurnal PROMKES 10, no. 1 (March 23, 2022): 16. http://dx.doi.org/10.20473/jpk.v10.i1.2022.16-23.
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Background: The majority of Indonesians are Muslim (87%) scattered in each province. They celebrated Eid al-Fitr at the end of May 2020 along with the COVID-19 pandemic that has not ended yet. The tradition of celebrating Eid day is contradictive to the COVID-19 transmission prevention efforts that prohibit people from the crowd, prohibit having activities outside of their houses, and limit human mobilization. Even the president has imposed a ban on mudik Lebaran (coming back to hometown) due to the prediction of massive human migration. The handling of the COVID-19 pandemic requires participation of all parties, including the central government, regional governments, local leaders, the private sector, and the whole community. Objective: This study aims to describe the Indonesian Muslim tradition related to the prevention of the transmission of COVID-19 pandemic. Methods: This was quantitative research with a cross-sectional design. Data were collected a day before Eid day. There were 246 Muslims in Central Java province as respondents. Variables in this study were respondent characteristics (age, sex, educational level, occupation, and economic level) and Muslim Eid Al-Fitr tradition such as mudik tradition, Eid shopping needs, silaturahmi tradition, and Eid praying. This study also identified the respondents’ practice in preventing COVID-19 transmission. All variables were analyzed descriptively to explain how Muslims conducted their tradition during the COVID-19 pandemic. Results: COVID-19 pandemic caused most Muslims not to celebrate Eid as usual. They had to be far away from their families. On the other hand, the tradition to visit the tombs of the ancestors was also maintained by Javanese people and had become a habitual culture. Carelessness and disobedience against health protocols during a pandemic might bring fatal consequences to themselves and others. Conclusion: Most Muslims were discouraged from mudik, silaturahmi, and performing Eid prayer in a congregation in the mosque. They encountered difficulties to keep physical distancing due to people around did not exercise physical distancing for themselves.
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TAHQIQ, NANANG. "REFLEKSI UNTUK MODERASI ISLAM-INDONESIA." Dialog 34, no. 1 (October 24, 2017): 49–64. http://dx.doi.org/10.47655/dialog.v34i1.149.
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This reflective article describes the author's experience of the common attitude of Indonesian Muslims who are basically uncourageous and afraid of murder, violence, terrorism, radicalism, or the like. Indonesian Muslims prefer to moderate attitude than extreme one. Therefore, Indonesian Muslims--both individual and communal-- will always be moderate from the first onwards. Both experiences while living abroad (Canada) and notably in the country (Indonesia) proved to the author that Indonesian Muslims did not like violence. Moreover, the evidences suggested that the source of violence is external influence. One of related experiences on how Indonesian Muslims abroad tend to avoid violence was also experienced by the author during his lecture at McGill University, Montreal, Canada. In this article the author sketches briefly his story and conclude that the basic characteristics of Indonesian Muslims is moderate, and moderate Muslim trends or movements will be well acceptable and grow up.
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Wajiran, Wajiran. "Polygamy and Muslim Women in Contemporary Indonesian Literature." Jurnal Humaniora 30, no. 3 (October 2, 2018): 291. http://dx.doi.org/10.22146/jh.34821.
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This paper will examine the ways in which polygamy is addressed in contemporary Indonesian literature. The literature that will be analysed is that published after the reformation era, whereby new freedoms have encouraged many Muslim writers to raise this controversial issue. This paper will apply feminist theory especially that of the Muslim feminist Amina Wadud. Furthermore, in order to understand the contextuality of the works, a cultural materialist approach is also applied. There are some Indonesian writers who overtly depict polygamy in their literature, such as Habiburrahman El Shirazy and Alfina Dewi. Although they are all Muslims they have different perspectives in presenting the issue of polygamy in their works. These differences reflect Indonesian Islamic society where polygamy is controversial. Some Muslims accept polygamy as Islamic teaching but others do not.
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Wajiran, Wajiran. "Polygamy and Muslim Women in Contemporary Indonesian Literature." Jurnal Humaniora 30, no. 3 (October 2, 2018): 291. http://dx.doi.org/10.22146/jh.v30i3.34821.
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This paper will examine the ways in which polygamy is addressed in contemporary Indonesian literature. The literature that will be analysed is that published after the reformation era, whereby new freedoms have encouraged many Muslim writers to raise this controversial issue. This paper will apply feminist theory especially that of the Muslim feminist Amina Wadud. Furthermore, in order to understand the contextuality of the works, a cultural materialist approach is also applied. There are some Indonesian writers who overtly depict polygamy in their literature, such as Habiburrahman El Shirazy and Alfina Dewi. Although they are all Muslims they have different perspectives in presenting the issue of polygamy in their works. These differences reflect Indonesian Islamic society where polygamy is controversial. Some Muslims accept polygamy as Islamic teaching but others do not.
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Sahrasad, Herdi. "YOUTH MOVEMENT AND ISLAMIC LIBERALISM IN INDONESIA." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (September 9, 2020): 145–75. http://dx.doi.org/10.21274/epis.2020.15.1.145-175.
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This article examines dynamics of Islamic discourses in Post-New Order Indonesia, focusing on the birth of Jaringan Islam Liberal/JIL (Islamic Liberalism Network). The network which emerged in 2001 was a result of informal meeting and group discussions of young intellectuals at Jl. Utan Kayu 68 H, East Jakarta who later agreed to establish the JIL. Since its earliest foundation, the networks has been at the forefront to attack Islamic extremist and fundamentalist groups while calling for Islamic liberalism. This article tries to portray the emergence of the JIL and its liberalism agenda and offers the contestation on Islamic liberalism in Indonesia. As for the latter, it not only encapsulates responses of fundamentalist groups, but also important Muslim organisation, like the traditionalist Nahdlatul Ulama/NU and the Modernist Muhammadiyah, and important Indonesian Muslim thinkers. This article further argues that Islamic liberalism that takes its root to Muslim activism during the New Order Indonesia has shaken the basic foundation of a religion as introducing liberalism in Islamic discourses. It has invited contestation and responses for a significant Muslim group, including the two-most important Indonesian Muslim organisations, the NU and the Muhammadiyah. As this article further demonstrates, the contestation is mainly because of different opinions among Muslims on the limit of reason to understand religion.
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Widyantoro, Hary. "PUBLIC MORALITY IN INDONESIAN PENAL CODE DRAFT: Zina Definition Debate." Justicia Islamica 15, no. 1 (December 29, 2018): 109–22. http://dx.doi.org/10.21154/justicia.v15i1.1431.
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Bahasan tentang dihidupkannya kembali hukum zina di negara-negara mayoritas Muslim dilakukan oleh Kepala Hukum Pidana yang mendapat banyak perhatian dari segi nasional dan internasional. Penelitian ini menguji kontestasi definisi Zina antara aktor. Ia berpendapat bahwa nilai-nilai agama telah menjadi kerangka kerja untuk menjadikan moralitas menjadi urusan publik melalui hukum reformasi, di negara mayoritas Muslim Indonesia yang majemuk. Kontestasi antara tempat-tempat keagamaan dan sekuler dalam proses, sebagai bagian dari islamisasi yang sedang berlangsung. Data dari media yang dikumpulkan, seperti surat kabar online dan program TV One (Indonesian Lawyers Club) di mana para aktor terlibat dalam membangun wacana gender, seksualitas, dan regulasi di Indonesia. Oleh karena itu, ini berkontribusi pada diskusi mengenai masalah gender dan seksual di negara-negara mayoritas islam, di mana ide-ide agama dan sekuler dipertentangkan.A heated debate at the end of 2017 to the beginning of 2018 in Indonesia, on zina redefinition in Indonesian Penal Code that received both national and international attention, as becoming an interesting study discussing the revival of Zina law in Muslim majority countries. This study examines the contestation over Zina definition between actors. It argues that religious values has become framework to make morality becomes public matter through the law reform, in Indonesian plural Muslims majority country. The contestation between religious and secular took place in the process, as part of ongoing Islamization. The data is collected from media, such as online newspaper and the TV One Indonesian Lawyers Club program where actors were involved in constructing the discourse of gender, sexuality, and its regulation in Indonesia. Hence, this contributes to the discussion on gender and sexuality in Muslims majority countries, where religious and secular ideas are contested.
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Yahya, Mokhammad. "ISLAM DAN NEGARA: IKHTIAR POLITIS MUSLIM INDONESIA." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 1 (December 30, 2014): 131. http://dx.doi.org/10.18860/j-pips.v1i1.6815.
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<p>This paper discusses the relation between Islam and the State as experienced by Indonesian Muslims. Using the historical analysis it begins to delineate the struggle for political Islam in Indonesia with their diverse aspirations from the very beginning of Indonesia as a nation state until the collapse of Suharto regime. In terms of Islamic political struggle, this explains that there was a shift from legalistic-formalistic Islamic political articulation in the Old Order and the beginning of New Order Era into more substantiality pragmatic method. This eventually leads to the formation on the theorization of political Islam since there is no a single definitive theory of political Islam in the Islamic scholarship. Muslims in Indonesia have offered a brilliant concept Pancasila' as a solution in the multicultural situation like Indonesia. Pancasila was considered not only by the founding fathers of Indonesia but also by majority of Indonesian Muslims as an interpretation and contextualization of Islamic Politics in the pluralist society of Indonesia in order to create more harmonious and peaceful life.</p><p>Key Words: Islam, State, Muslim Politics</p>
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Karyanto, Umum B. "THE APPOINTMENT OF NON-MUSLIM LEADERS." ALSINATUNA 3, no. 1 (March 2, 2018): 12. http://dx.doi.org/10.28918/alsinatuna.v3i1.1150.
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The controversy of non-Muslim leadership in the majority of Muslims is common. Historically, this issue has been long-standing and has always invited debates among experts from time to time. In response to this issue, the Ulamas split into two camps, some forbidden, but others permitted. The Indonesian state which in fact has a majority Muslim population often experience a collision related to the appointment of non-Muslim leaders. Essentially, leadership is a mandate that must be mandated to those who can afford it. Indonesian law guarantees all its citizens to emerge as both Muslim and non-Muslim leaders. Therefore, this paper attempts to analyze the appointment of non-Muslim leaders with a semantic approach to verses of the Qur'ân that textually prohibits Muslims (believers) to appoint non-Muslims as leaders because of the words waliy and auliyā'which textually has the meaning of "protector and leader". The semantic approach used in this paper refers to the basic and relational meaning so that it will feel more fair in interpreting the text.
Key words: non-Muslim, waliy, auliyā’, semantic, al-Qur’ân.
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Yusuf, M., Afrizal Afrizal, and Bob Alfiandi. "Meta Analisis Studi Kelas Menengah Muslim di Indonesia." Indonesian Journal of Religion and Society 4, no. 1 (June 30, 2022): 1–16. http://dx.doi.org/10.36256/ijrs.v4i1.238.
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The emergence of the Islamic populism movement marked by the "212 Movement" is one of the reasons why the Indonesian Muslim middle class is interesting to be discussed again. Studies on the Muslim middle class in Indonesia have basically been carried out since the 1970s until now. With the abundance of literature on the Muslim middle class in Indonesia, on this basis this article aims to map out existing studies of the Muslim middle class. This article is a meta-analysis study that uses a literature study approach. Literature such as journals and articles are collected through online tools such as google and publis or perish 7 by searching using two keywords namely “Indonesian Middle Class” and “Indonesian Muslim Middle Class”. This study finds that there are three patterns of study of the Muslim middle class in Indonesia: first, the study of the politics of the Muslim middle class; the second is a study of the ideology of the Muslim middle class in Indonesia; The third study is about the lifestyle of the Muslim middle class. There were 12 articles that discussed the politics of the Muslim middle class in Indonesia. For the study of the ideology of the Muslim middle class found as many as 5 articles. Meanwhile, 39 articles were found discussing the lifestyle of the Muslim middle class in Indonesia. In the end, this study concludes that the study of the Muslim middle class in Indonesia is more dominant in discussing behavioral aspects than theoretical and conceptual aspects.
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Zarkasyi, Hamid Fahmy. "Appraising the Moderation Indonesian Muslims with Special Reference to Muhammadiyah and Nahdlatul Ulama." ADDIN 12, no. 1 (January 9, 2019): 1. http://dx.doi.org/10.21043/addin.v12i1.4179.
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<p>Indonesia is the country that has been widely regarded as home to a moderate brand of Islam compared to the more assertive political and militant Islamic revivals that have taken place in some of Middle East countries. However, recent series of terrorist attack and the emergence of groups that are categorized as extremist and fundamentalist in Indonesia have given opposite impression. This paper is aimed at appraising the the moderation of Indonesian Muslim. The object of this study is two largest Muslim organizations namely Muhammadiyah and Nahdlatul Ulama. For this appraisal the author employs the selectively the criteria of Western scholars as well as Muslim intellectuals, since there are growing tendency of observers, intellectual and policy makers to pose certain criteria of moderation based on their own interests. General survey on those tendencies suggests that there are at least three categories of moderate definition: extremist, Western biased and Islamic criteria, each of which contain acceptable and unacceptable aspects that require further selection. It is from these acceptable criteria that the author attempts to appraise the moderation of Indonesian Muslims through the vision and mission of mass-organization, especially Muhammadiyah and Nahdlatul Ulama as well as their education system. The study arrive on the conclusion that based on Islamic as well as Western criteria, the majority of Indonesian Muslims or the mainstream remain moderate.</p>
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Nurmila, Nina. "Indonesian Muslims’ Discourse of Husband-Wife Relationship." Al-Jami'ah: Journal of Islamic Studies 51, no. 1 (June 15, 2013): 61. http://dx.doi.org/10.14421/ajis.2013.511.61-79.
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<p>Islam as the majority religion in Indonesia has important influence on its adherents, including in the matter of husband-wife relationship. This paper aims at discussing Indonesian Muslims’ discourse of husband-wife relationship. In Indonesia, Muslim women are mainly accustomed to stay at home, to respect and to obey their husbands. This construction of women’s domestication and subordination is usually based on the two most frequently quoted hadiths: (1) on the curse of angel for women who refuse to have sex with their husband; and (2) on the woman whose parent enters paradise because of the woman’s obedience to her husband. The two traditions are commonly used to justify this construction of husband-wife relationship. However, since the coming influence of global Muslim feminism in Indonesia in the early 1990s, this traditional construction of husband-wife relationship has been criticized by the emerging Indonesian Muslim feminist scholars whose works have provided new perspective on the discourse of husband-wife relationship. Different from the mainstream perspective which tends to domesticate and subordinate women, the new perspective gives position to women and should be treated as equal partner of their husband.</p> <p>[Islam sebagai agama mayoritas di Indonesia berpengaruh besar dalam keseluruhan aspek kehidupan pemeluknya, tidak terkecuali dalam aspek hubungan suami-istri. Artikel ini mendiskusikan diskursus relasi suami-istri yang dilontarkan oleh pemikir Islam di Indonesia. Di Indonesia, perempuan Muslim kerap ditempatkan dalam ranah domestik saja, dituntut untuk menghormati dan mematuhi suami mereka. Cara pandang domestifikasi dan subordinasi perempuan tersebut biasanya didasarkan pada hadis mengenai murka para malaikat kepada perempuan yang menolak ajakan berhubungan badan para suami dan hadis yang menceritakan kisah orang tua seorang istri yang tunduk terhadap perintah suaminya. Namun, sejak dekade 1990an, ketika feminisme global diperkenalkan, konstruksi tersebut dikritik oleh sebagian kalangan akademisi feminist Muslim, yang karya-karyanya mengetengahkan perspektif baru mengenai diskursus hubungan suami-istri. Berbeda dengan perspektif mainstream, perspektif baru ini menempatkan perempuan pada posisi yang sejajar dengan suami mereka.]</p>
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Qodir, Zuly, and Bilveer Singh. "Tension of Muslim-Christian Relations in Indonesia: The Case of Conversion and Celebrating Christmas." Al-Albab 10, no. 2 (December 31, 2021): 295–309. http://dx.doi.org/10.24260/alalbab.v10i2.2095.
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There are in the tense of Christian-Muslim relations in Indonesia since the time of the New Order until today. The issues in Christian-Muslim relations include conversion (of faith) with marriage and celebrating Christmas. These two issues are constantly associated with religious politics in Indonesia. The issues have kept tensions to reoccur, although according to Indonesian history, Christianity and Islam had jointly driven colonialists away and participated in founding the Unitary State of the Republic of Indonesia. In addition to theological affairs, the two issues relating to the tension of Christian-Muslim relationship have also impacted political and economic affairs. This article provides description of tension between Muslims and Christians in Indonesia in the case of conversion from Islam to Christian with marriage and celebrating Christmas in Muslim communities. The work concludes that in order to reduce tension between Christian and Muslim, all efforts to conduct theologia religionum dialogs should be sought, and social justice between Christians and Muslims should be created in the country. All of this is none other than a model of religious practices that have surpassed symbols. This is called passing over religious practices with new religious experiences.
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Indriasari, Ika. "SUKUK SEBAGAI ALTERNATIF INSTRUMEN INVESTASI DAN PENDANAAN." BISNIS : Jurnal Bisnis dan Manajemen Islam 2, no. 1 (May 1, 2014): 61. http://dx.doi.org/10.21043/bisnis.v2i1.5250.
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Sukuk is a form of Islamic investment instrument that is developing in Indonesia and various countries in the world. The superiority of Sukuk as a form of relatively safe investment makes sukuk accepted as an investment tool as well as funding for countries with a majority of Muslim and non-Muslim populations. The Indonesian government began to establish rules regarding sukuk since 2008 and continues to develop and innovate in sukuk transactions. Greetings and interest in investing in Indonesian sukuk are very good, both in the domestic and global markets. This can be seen from the oversubscription that occurs in Indonesian sukuk. Great interest in sukuk, especially in Indonesia shows that sukuk can provide good alternatives for investors and the country for funding needs in Indonesia's development.
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Tanthowi, Pramono U. "Religiosity, parties and election: Islamization and democratization in post-Soeharto Indonesia." Indonesian Journal of Islam and Muslim Societies 2, no. 1 (June 1, 2012): 1. http://dx.doi.org/10.18326/ijims.v2i1.1-27.
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The political development in Indonesian during the first decade of reform era<br />witnesses a resurgence of Muslim politics, which had been facing a political impass<br />during the 1970s and 1980s. In contrast to current political development in the<br />Arab World, the resurgence of Muslim politics in Indonesia has been marching<br />hand in hand with democratization. The blossoming of tens of Islamic political<br />parties by no means that they speak with a single voice. Rather, political Islam is<br />now represented by parties with more diverse platforms. Those parties are not<br />only varied in their commitment to an Islamist agenda but also strongly divided<br />on this agenda. Yet, they all welcome and uphold “Muslim” aspirations. As far as<br />their performance in the 1999 and the 2004 elections is concerned, there was a<br />significant decline for Muslim politics compared to the first democratic election of<br />1955. The results reflected the minority appeal of Islamism, regardless of both<br />the fact that the majority of the Indonesians are Muslims and the fact that there<br />has been increasing Islamic revivalism within Indonesian society.
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Srimulyani, Eka. "Indonesian Muslim Diaspora in Contemporary South Korea: Living as Religious Minority Group in Non-Muslim Country." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 2 (December 26, 2021): 668. http://dx.doi.org/10.22373/sjhk.v5i2.9733.
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The process of migration and cross border mobility occurs for a number of reason or background such as politics, economics, education and so forth has made a number of Muslim leave their homeland to another countries. Due to this migration, a significant number of Muslims becomes a diasporic communities in other countries and sometimes lives as religious minority group in non-Muslim country. It is reported that one third of Muslims in the world live as minority in a number of countries both in the West and also in some Asian countries such as India, Japan, South Korea, etc. In general, the existing academic discourse and publication has focused more Muslim in the West, and overlooked the Muslims minority in Eastern countries which is also considered as non-Muslim land such as Japan, South Korea, and such. This article discusses the Muslim minorities in South Korea, with a specific focus on Indonesian Muslim as it made up a significant number of Muslim in South Korea recently. Their challenge, balancing their personal identity and loyal citizenship as well as integration issues will also discussed from fiqh (Islamic jurisprudence) of minorities (fiqh al-aqaliyyat) point of view.
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Deri Wanto, Jalwis, Ahmad Jamin, and Ramsah Ali. "Asserting Religiosity in Indonesian Muslim Urban Communities through Islamic Education: An Experience of Indonesia." Journal of Islamic Thought and Civilization 12, no. 2 (October 11, 2022): 116–35. http://dx.doi.org/10.32350/jitc.122.09.
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Urban Muslim communities in Indonesia are growing in different cities. Not only as a forum where social interaction is established among Muslims, but also this urban Muslim community is transformed into a social institution, which is unique, and influencing the social order. There are various forms of urban communities, and one of them appears in the form of a majelis taklim (taklim-assembly): a community, which was established independently, and non-formally by the Muslim community. In its development, the majelis taklim was transformed into a non-formal educational institution that can increase the religious knowledge of the pilgrims, or participants who joined the majelis taklim. In this regard, the problem that arises is whether the existence of the majelis taklim and its Islamic learning process, automatically increase the religiosity of participants or pilgrims. In this case, this study aims to assert religiosity in Indonesian urban communities, through the influence of majelis taklim Islamic learning motivation and satisfaction on religious cognition and attitude. The Stata 16.0 multivariate regression analysis was also used to select 348 participants from 24 provinces. In this process, both the motivation and satisfaction of Islamic learning dynamically contributed to two religiosity dimensions of the urban communities (Majelis Taklim), namely cognitive and attitude. The results showed that religiosity was a complex concept not increased by just one dimension of a set of variables. However, it needs to be systematically improved through multiple variables.
Keywords: Gender, Learning motivation, Learning satisfaction, Muslim urban communities; Majelis Taklim, Religiosity, Urban communities
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Syafiq, Muhammad. "MARTYRDOM AND THE PROCESS OF RADICALISATION AMONG YOUNG MUSLIMS IN INDONESIA: SOCIAL IDENTITY THEORY PERSPECTIVE." Jurnal Psikologi Teori dan Terapan 1, no. 2 (February 20, 2011): 75. http://dx.doi.org/10.26740/jptt.v1n2.p75-81.
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The phenomena of suicide attacks targeting overseas people or properties in Indonesia carried out by Indonesian young Muslim seem to be elusive. Different to Palestinian and Middle Eastern contexts where acute conflicts are taking place, there were no celebrations to martyrdom in Indonesia. Majority of Indonesian Muslims not only reject suicide bombing or martyrdom but also condemn it. Indonesian suicide bombers' families, that is not like those of Palestinian martyrs, were not proud of their member's deed and will not get pride from their neighbourhood. They will not get financial advantages because of family's member sacrifice as well. So, what are the reasons that make Indonesian young Muslims chose to die as a martyr? This article aims to explain the process of radicalisation among young Muslims and reveals the causes and backgrounds of young martyrs in Indonesia based on Social Identity Theory (SIT). Findings of many studies on religious motivated violent attacks are used as comparisons.
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Fakhruroji, Moch. "Maintaining Indonesian Muslim Identity through Islamic Study Groups." KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE 11, no. 1 (March 28, 2019): 75–84. http://dx.doi.org/10.15294/komunitas.v11i1.16950.
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As a minority group in Australia, Indonesian Muslims are potentially experiencing identity crisis as they categorized as outsiders. This article describe how pengajian (Islamic study groups) and other socio-religious events among Indonesian Muslims as a constructive effort to change the perception of insiders over their social status in order to strengthen their identity as a member in a multicultural societies as theoretically, religion is believed to provide not only the meaning for life but also as social system which provides social control, cohesion, and purposes. Using the IMCV (Indonesian Muslim Community of Victoria) as a case, it could be identified that religious events can be a potential means to maintain their identity as Indonesian Muslims in the context of Australia
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Howell, Julia Day. "Sufism and the Indonesian Islamic Revival." Journal of Asian Studies 60, no. 3 (August 2001): 701–29. http://dx.doi.org/10.2307/2700107.
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Like other parts of the muslim world, Indonesia has experienced an Islamic revival since the 1970s (cf. Hefner 1997; Jones 1980; Liddle 1996, 622–25; Muzaffar 1986; Schwarz 1994, 173–76; Tessler and Jesse 1996). To date, representations of Indonesia's Islamic revival have featured forms of religious practice and political activity concerned with what in the Sufi tradition is called the “outer” (lahir) expression of Islam: support for and observance of religious law (I.syariah, A.syari'at), including the practice of obligatory rituals. Thus commonly mentioned as evidence of a revival in Indonesia are such things as the growing numbers of mosques and prayer houses, the increasing popularity of head coverings (kerudung, jilbab) among Muslim women and school girls, the increasing usage of Islamic greetings, the more common sight of Muslims excusing themselves for daily prayers and attending services at their workplaces, the appearance of new forms of Islamic student activity on university campuses, strong popular agitation against government actions seen as prejudicial to the Muslim community, and the establishment in 1991 of an Islamic bank.
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Eko Putro, Zainal Abidin. "Chinese Muslim Predicament in Indonesia's Post Reformation." Heritage of Nusantara: International Journal of Religious Literature and Heritage 3, no. 1 (February 17, 2015): 63–82. http://dx.doi.org/10.31291/hn.v3i1.20.
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Indonesian Chinese with no exception Chinese Muslim in Indonesia has stepped into a considerable freedom during the current Reformation era. As like as many other Chinese Indonesians who take a part in creating integration model without abandoning their ethnic identity, Chinese Muslim have also shown similar endeavor. However, within the context of post-Reformation democracy, it seems that Chinese Muslim solely fights against any other Indonesian Chinese group and other Muslim community in Indonesia at the same time. Study about Chinese Muslim in Indonesia after Reformation is briefly undertaken ranging from its political contexts, cultural, and economy alike. Some scholars who interest in its cultural realm have been dealt with the important role of Chinese in spreading Islam into Nusantara in 14th Century. Here, Admiral Cheng Ho was an influential figure to introduce Islam to local people in northern coastal area of Java Island. It sounds that it is unlike with many other scholars who convince that Islam came to Java in the hand of Gujarat traders. This paper tries to explore the existence of Chinese Muslim in Jakarta during the current Post Reformation era. To complete this paper, I try to combine data that taken from in-depth interview with literature review and personal observation on some people and signs of Chinese Muslim in Jakarta.
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Admin, ICR. "Islam, Corruption, Good Governance, and Civil Society: The Indonesian Experience." ICR Journal 2, no. 1 (October 15, 2010): 109–25. http://dx.doi.org/10.52282/icr.v2i1.683.
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Corruption is no doubt one of the most serious problems faced by many countries, including Muslim countries such as Indonesia. Sometimes it might seem that the teachings of Islam - a religion which prohibits corruption - alone do not work to prevent Muslims from conducting such harmful acts. The author of this article therefore looks at other factors that influence Muslims in their daily lives and reviews the status of governance. In his view, one way to address the problem of corruption would be the fostering of good governance. However, at the same time Muslims would need a vibrant and dynamic civil society that can play a crucial role in the creation and empowerment of good governance. In Indonesia, a majority Muslim country - in fact the largest Muslim country in the world - a large number of Islam-based civil societies exist. The author discusses the role of Islamic teachings against corruption, and the recent experiences of Indonesia in combating this vice, particularly the role of an Islamic civil society sphere.
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Lücking, Mirjam. "Travelling with the Idea of Taking Sides." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 175, no. 2-3 (July 12, 2019): 196–224. http://dx.doi.org/10.1163/22134379-17502020.
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Abstract Israel and Indonesia share no diplomatic relations, and considering Indonesia’s cordial bonds with the Palestinian Authority, Indonesian society is deemed to be critical of Israel. However, the ways in which Indonesians relate to ‘Others’ in Israel and Palestine are not monolithic. Indonesian perspectives on the Middle East are far more nuanced, as might be assumed from the largest Muslim society in the world, and the idea of ‘taking sides’ is challenged by encounters on the ground and by inter- and intra-religious rivalries. Contemporary pilgrimage tourism from Indonesia to Israel and the Palestinian Territories shows how Christian and Muslim Indonesians engage in conflictive identity politics through contrasting images of Israeli and Palestinian Others. Indonesian pilgrims’ viewpoints on these Others and on the Israel–Palestine conflict mirror the politicization and marketization of religious affiliation. This reveals peculiarities of the local engagement with global politics and the impact of travelling, which can inspire both the manifestation of enemy images and the blurring of identity markers.