Pub Date : 2023-03-01DOI: 10.15642/islamica.2023.17.2.335-364
Haukil Hannan
This ethnographic study explores the phenomenon of religious authority held by a murshid (Sufi Master), Kiai Haji Abdul Mannan, in Madura, Indonesia, despite his unconventional background. Applying Max Weber’s theory of charismatic authority, the research delves into the factors enabling the rapid attraction of jamā‘a (followers) and the establishment of his religious influence. This study emphasizes the pivotal role of the murshid’s charisma in building his religious authority and highlights how the newly founded majelis dhikr (religious chanting group), known as Majelis Dzikir Nurut Tauhid, consolidates the jamā‘a and fortifies the murshid’s religious authority. This study provides profound insights into how religious authority can thrive and endure within the Madura context, even when the religious leader possesses an unconventional background. The main argument of this study is that the religious authority of the murshid is constructed upon charisma, charismatic claims, and a cohesive community of followers. It offers a compelling example of the intricacies of religious authority dynamics in society.
这项民族志研究探讨了一位名叫吉埃·哈吉·阿卜杜勒·曼南(Kiai Haji Abdul Mannan)的穆斯林(苏菲派大师)在印度尼西亚马都拉(Madura)持有宗教权威的现象，尽管他的背景不同寻常。本研究运用韦伯的魅力权威理论，探讨信徒的迅速吸引和其宗教影响力的确立的因素。本研究强调了穆罕默德的个人魅力在建立其宗教权威中所起的关键作用，并强调了新成立的majelis Dzikir Nurut Tauhid(宗教诵经团体)是如何巩固贾马亚和巩固穆罕默德的宗教权威的。这项研究提供了深刻的见解，说明宗教权威如何在马杜拉的背景下茁壮成长和持久，即使宗教领袖拥有非传统的背景。本研究的主要论点是，murshid的宗教权威是建立在魅力、魅力主张和一个有凝聚力的追随者群体之上的。它提供了一个令人信服的例子，说明宗教权威在社会中动态的复杂性。
{"title":"Under the Guidance of the Prophet: Charisma and Religious Authority in Contemporary Madura, Indonesia","authors":"Haukil Hannan","doi":"10.15642/islamica.2023.17.2.335-364","DOIUrl":"https://doi.org/10.15642/islamica.2023.17.2.335-364","url":null,"abstract":"This ethnographic study explores the phenomenon of religious authority held by a murshid (Sufi Master), Kiai Haji Abdul Mannan, in Madura, Indonesia, despite his unconventional background. Applying Max Weber’s theory of charismatic authority, the research delves into the factors enabling the rapid attraction of jamā‘a (followers) and the establishment of his religious influence. This study emphasizes the pivotal role of the murshid’s charisma in building his religious authority and highlights how the newly founded majelis dhikr (religious chanting group), known as Majelis Dzikir Nurut Tauhid, consolidates the jamā‘a and fortifies the murshid’s religious authority. This study provides profound insights into how religious authority can thrive and endure within the Madura context, even when the religious leader possesses an unconventional background. The main argument of this study is that the religious authority of the murshid is constructed upon charisma, charismatic claims, and a cohesive community of followers. It offers a compelling example of the intricacies of religious authority dynamics in society.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532704","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study aims to measure the multiplier effect coefficient of investment in Hajj funds held by the Hajj Financial Management Agency (BPKH) starting in 2017-2021 on the country’s economy. Data was collected from BPKH and Central Statistics Agency (BPS) publications. This type of research is a descriptive quantitative analysis of the economic balance equation, namely Y= C I+G, with the multiplier effect coefficient analysis tool. The results showed that BPKH Investment had a positive effect on economic growth. Still, the Multiplier Value of Hajj fund investment by BPKH showed that the allocation had not demonstrated awareness of the multiplier number in channelling investment instruments. BPKH focused on studying investment instruments that provide returns in increasing the funds of prospective pilgrims so that the results are significant in driving economic growth. Reviewing the mechanisms in channelling investments, such as embracing MSMEs as financing recipients and allocating investment budgets for labour-intensive projects, is necessary.
本研究旨在衡量2017-2021年朝觐金融管理机构(BPKH)持有的朝觐基金投资对该国经济的乘数效应系数。数据收集自BPKH和中央统计局(BPS)的出版物。这类研究是运用乘数效应系数分析工具，对经济平衡方程Y= C I+G进行描述性定量分析。结果表明，BPKH投资对经济增长具有正向影响。然而，BPKH的朝觐基金投资的乘数值表明，配置在引导投资工具时没有表现出对乘数的意识。BPKH专注于研究投资工具，以提供回报，增加潜在朝圣者的资金，从而在推动经济增长方面取得重大成果。有必要审查引导投资的机制，例如接纳中小微企业作为融资接受者和为劳动密集型项目分配投资预算。
{"title":"Investment Multiplier Effect of Hajj Funds on Economic Growth in Indonesia","authors":"Riyan Andni, Syukri Fathudin Achmad Widodo, Arief Hidayat Afendi","doi":"10.15642/islamica.2023.17.2.313-334","DOIUrl":"https://doi.org/10.15642/islamica.2023.17.2.313-334","url":null,"abstract":"This study aims to measure the multiplier effect coefficient of investment in Hajj funds held by the Hajj Financial Management Agency (BPKH) starting in 2017-2021 on the country’s economy. Data was collected from BPKH and Central Statistics Agency (BPS) publications. This type of research is a descriptive quantitative analysis of the economic balance equation, namely Y= C I+G, with the multiplier effect coefficient analysis tool. The results showed that BPKH Investment had a positive effect on economic growth. Still, the Multiplier Value of Hajj fund investment by BPKH showed that the allocation had not demonstrated awareness of the multiplier number in channelling investment instruments. BPKH focused on studying investment instruments that provide returns in increasing the funds of prospective pilgrims so that the results are significant in driving economic growth. Reviewing the mechanisms in channelling investments, such as embracing MSMEs as financing recipients and allocating investment budgets for labour-intensive projects, is necessary.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532899","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.15642/islamica.2023.17.2.293-312
Muhammad Fauzinuddin Faiz, Nurul Huda, Akhmad Khubby Ali Rohmad, Muhammad Solikhudin, Sheyla Nichlatus Sovia
This paper describes and analyzes the textual-contextual h}adīth on the prohibition of women’s leadership in the public sphere. This study is a critical hermeneutic with the theory of ma‘nā-cum-maghzā, by making the literal origin (historical meaning, explicit) the starting point for understanding the central message of the text (implied meaning). The results of this paper indicate that women may become leaders in public affairs because textually and linguistically, the word lan yufliḥ, which means ‘will not be successful,’ in the h}adīth does not apply permanently (mu’abbad), but only temporally (mu’aqqat). Contextually, the h}adīth prohibited women from becoming leaders because the condition of women at the time of the h}adīth did not allow them to handle social affairs due to the lack of knowledge and experience and the existence of deceit and greed, which could happen to anyone who had ambitions of power, men as well as women. Meanwhile, nowadays, many women have the expertise, knowledge, and managerial-organizational experience to support these matters.
{"title":"Women and Political Leadership in Islam: Ma'nā-cum-Maghzā Critical Hermeneutic Study","authors":"Muhammad Fauzinuddin Faiz, Nurul Huda, Akhmad Khubby Ali Rohmad, Muhammad Solikhudin, Sheyla Nichlatus Sovia","doi":"10.15642/islamica.2023.17.2.293-312","DOIUrl":"https://doi.org/10.15642/islamica.2023.17.2.293-312","url":null,"abstract":"This paper describes and analyzes the textual-contextual h}adīth on the prohibition of women’s leadership in the public sphere. This study is a critical hermeneutic with the theory of ma‘nā-cum-maghzā, by making the literal origin (historical meaning, explicit) the starting point for understanding the central message of the text (implied meaning). The results of this paper indicate that women may become leaders in public affairs because textually and linguistically, the word lan yufliḥ, which means ‘will not be successful,’ in the h}adīth does not apply permanently (mu’abbad), but only temporally (mu’aqqat). Contextually, the h}adīth prohibited women from becoming leaders because the condition of women at the time of the h}adīth did not allow them to handle social affairs due to the lack of knowledge and experience and the existence of deceit and greed, which could happen to anyone who had ambitions of power, men as well as women. Meanwhile, nowadays, many women have the expertise, knowledge, and managerial-organizational experience to support these matters.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532900","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.15642/islamica.2023.17.2.244-267
Ahmad Nur Fuad, Slamet Muliono Redjosari, Rofhani Rofhani
This article examines the shift of Rached Ghannouchi and Ennahda party from Islamism to democracy. This article analyzes Ghannouchi’s early Islamist ideology and confrontational approach to politics, as well as his exposure to democratic systems, which led to a reevaluation of his views on democracy, following the failure of Ennahda’s early attempts at revolutionary Islamism in the 1980s and 1990s, which prompted Ghannouchi to reconsider his approach to politics and Islamism. This led to a shift towards a more moderate and inclusive approach to politics, culminating in Ennahda’s participation in Tunisia’s democratic transition after the 2011 revolution. This article highlights the theoretical implications of his shift from Islamism to democracy for the study of political Islam and democratization. This article argues that Islamist actors and movements can evolve and adapt to changing political circumstances, as well as undergo gradual moderation in promoting democratic reform.
{"title":"From Islamism to Democracy: The Case of Rached Ghannouchi and Ennahda of Tunisia","authors":"Ahmad Nur Fuad, Slamet Muliono Redjosari, Rofhani Rofhani","doi":"10.15642/islamica.2023.17.2.244-267","DOIUrl":"https://doi.org/10.15642/islamica.2023.17.2.244-267","url":null,"abstract":"This article examines the shift of Rached Ghannouchi and Ennahda party from Islamism to democracy. This article analyzes Ghannouchi’s early Islamist ideology and confrontational approach to politics, as well as his exposure to democratic systems, which led to a reevaluation of his views on democracy, following the failure of Ennahda’s early attempts at revolutionary Islamism in the 1980s and 1990s, which prompted Ghannouchi to reconsider his approach to politics and Islamism. This led to a shift towards a more moderate and inclusive approach to politics, culminating in Ennahda’s participation in Tunisia’s democratic transition after the 2011 revolution. This article highlights the theoretical implications of his shift from Islamism to democracy for the study of political Islam and democratization. This article argues that Islamist actors and movements can evolve and adapt to changing political circumstances, as well as undergo gradual moderation in promoting democratic reform.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532703","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.15642/islamica.2023.17.2.214-243
Nor Huda Ali, Moh. Ashif Fuadi, Moh. Mahbub, Kamila Adnani
This study describes the changing function of two Islamic presses, namely Medan Moeslimin and Islam Bergerak, in Surakarta, Central Java, Indonesia, in the transition of the 19th and 20th centuries. By historical methods through newspaper archival sources, the study produced conclusions; first, these two media were initially used as a means to “defend Islam” from some articles in the media that blasphemed Islam and, at the same time, straightened it out. In addition, the two Islamic media became an alternative source of Islamic scholarship, especially among reformist-modernist Muslims. Second, the two media were loaded with ideological interests. In their development, they had shifted their orientation from “defenders of Islam” to defenders of the spirit of nationality and universal humanity. Third, the change in orientation was inseparable from the critical role of Hadji Mohammad Misbach (1876-1926), the owner and manager of the two media, who experienced an ideological shift from orthodox Muslim towards socialist and nationalist one at once.
{"title":"Islamic Press in Surakarta (914-1926): A Study of Medan Moeslimin and Islam Bergerak","authors":"Nor Huda Ali, Moh. Ashif Fuadi, Moh. Mahbub, Kamila Adnani","doi":"10.15642/islamica.2023.17.2.214-243","DOIUrl":"https://doi.org/10.15642/islamica.2023.17.2.214-243","url":null,"abstract":"This study describes the changing function of two Islamic presses, namely Medan Moeslimin and Islam Bergerak, in Surakarta, Central Java, Indonesia, in the transition of the 19th and 20th centuries. By historical methods through newspaper archival sources, the study produced conclusions; first, these two media were initially used as a means to “defend Islam” from some articles in the media that blasphemed Islam and, at the same time, straightened it out. In addition, the two Islamic media became an alternative source of Islamic scholarship, especially among reformist-modernist Muslims. Second, the two media were loaded with ideological interests. In their development, they had shifted their orientation from “defenders of Islam” to defenders of the spirit of nationality and universal humanity. Third, the change in orientation was inseparable from the critical role of Hadji Mohammad Misbach (1876-1926), the owner and manager of the two media, who experienced an ideological shift from orthodox Muslim towards socialist and nationalist one at once.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532898","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.15642/islamica.2023.17.2.189-213
Nur Syam, None Wahyu Ilaihi
The purpose of this study is to examine the institutionalization of Islam in Java, which is the work of coastal Islamic communities, particularly the envoys or Sufis who collaborated with local coastal traditions. As a result of document studies, it can be seen that the institutionalization of Islam in Java was a long process carried out by envoys spreading Islam. Among the efforts made were through da’wah or the spread of Islam individually by agents of the spread of Islam, and then jointly establishing the kingdom and becoming more structured with the establishment of Islamic educational institutions or pesantren. The Islam produced in this long process is Islam in its acculturative or collaborative style, namely the practice of Islamic teachings in harmony with local traditions. Even though there have been changes for the sake of change, the principal teachings in Islam have not changed except for teachings that are instrumental in nature. One of the greatest attributes in the process of coastal Islamization is the creation of understanding and practice of religion in a moderate style.
{"title":"Institution of Islam Java: Coastal Islam, Local Culture, and the Role of Sufism","authors":"Nur Syam, None Wahyu Ilaihi","doi":"10.15642/islamica.2023.17.2.189-213","DOIUrl":"https://doi.org/10.15642/islamica.2023.17.2.189-213","url":null,"abstract":"The purpose of this study is to examine the institutionalization of Islam in Java, which is the work of coastal Islamic communities, particularly the envoys or Sufis who collaborated with local coastal traditions. As a result of document studies, it can be seen that the institutionalization of Islam in Java was a long process carried out by envoys spreading Islam. Among the efforts made were through da’wah or the spread of Islam individually by agents of the spread of Islam, and then jointly establishing the kingdom and becoming more structured with the establishment of Islamic educational institutions or pesantren. The Islam produced in this long process is Islam in its acculturative or collaborative style, namely the practice of Islamic teachings in harmony with local traditions. Even though there have been changes for the sake of change, the principal teachings in Islam have not changed except for teachings that are instrumental in nature. One of the greatest attributes in the process of coastal Islamization is the creation of understanding and practice of religion in a moderate style.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"688 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532688","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-01DOI: 10.15642/islamica.2023.17.2.268-292
Syukri Syukri
Gayo people construct collective deliberation called Genap-Mupakat, a dynamic social harmony entity as proof of local wisdom in Central Aceh. However, many people consider Genap-Mupakat a boring and time-consuming activity. Therefore, this study aimed to examine Genap-Mupakat’s importance and significant influence on oneself and others. Data were collected qualitatively through in-depth interviews. The findings showed that Gayo people’s philosophy of Genap-Mupakat fosters togetherness and justice. The system had Islamic philosophical values and was laden with knowledge, norms, rules, and laws as a reference in collective deliberation and behavior to realize social harmony. The people must adhere to these principles to avoid conflicts and hostilities. The system stated that Gayo people have the characteristics of a republic, free, and democratic society. Therefore, the philosophy promoted orderliness in collective deliberation. The Gayo adage “tertib bermajelis, umet bermulie” means that orderliness in a meeting is a prerequisite for nobility.
{"title":"The Gayo People Philosophy: Genap-Mupakat and Social Harmonization in Central Aceh","authors":"Syukri Syukri","doi":"10.15642/islamica.2023.17.2.268-292","DOIUrl":"https://doi.org/10.15642/islamica.2023.17.2.268-292","url":null,"abstract":"Gayo people construct collective deliberation called Genap-Mupakat, a dynamic social harmony entity as proof of local wisdom in Central Aceh. However, many people consider Genap-Mupakat a boring and time-consuming activity. Therefore, this study aimed to examine Genap-Mupakat’s importance and significant influence on oneself and others. Data were collected qualitatively through in-depth interviews. The findings showed that Gayo people’s philosophy of Genap-Mupakat fosters togetherness and justice. The system had Islamic philosophical values and was laden with knowledge, norms, rules, and laws as a reference in collective deliberation and behavior to realize social harmony. The people must adhere to these principles to avoid conflicts and hostilities. The system stated that Gayo people have the characteristics of a republic, free, and democratic society. Therefore, the philosophy promoted orderliness in collective deliberation. The Gayo adage “tertib bermajelis, umet bermulie” means that orderliness in a meeting is a prerequisite for nobility.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135532701","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.15642/islamica.2021.16.1.144-163
Yasid Yasid, M. Zakiyah, Moh. Asra
This article seeks to explore the importance of maqāṣid al-sharī‘ah as a theory to address the development of Islamic law in the contemporary world. Following the need to respond to modern challenges in Muslim society, the theory of maqāṣid al-sharī‘ah needs to be worked out optimally so that the results of legal provisions do not shift from the primary objectives of the state and government formation. The fundamental goal is to create benefits for the nation and state. The trend of the emergence of nation-states with multi-ethnic, multi-racial, multi-cultural, even multi-religious populations demands the need for tools for sophisticated religious analysis such as the theory of maqāṣid al-sharī‘ah. In the context of a nation-state like Indonesia, maqāṣid al-sharī‘ah can be used as a theoretical perspective to determine the legal standing of the debate about Pancasila and transnational ideology, which has recently been widely discussed in the community. Pancasila is an agreement of the Indonesian founding fathers to maintain the unity and integrity of the nation amidst the diversities. This article describes the role of maqāṣid al-sharī‘ah in the study of Islamic constitutional law, the dynamics of Islamic law, and the Pancasila as the ideology of the state.
{"title":"Pancasila and Transnational Ideology in the Maqāṣid al-Sharī‘ah Perspective","authors":"Yasid Yasid, M. Zakiyah, Moh. Asra","doi":"10.15642/islamica.2021.16.1.144-163","DOIUrl":"https://doi.org/10.15642/islamica.2021.16.1.144-163","url":null,"abstract":"This article seeks to explore the importance of maqāṣid al-sharī‘ah as a theory to address the development of Islamic law in the contemporary world. Following the need to respond to modern challenges in Muslim society, the theory of maqāṣid al-sharī‘ah needs to be worked out optimally so that the results of legal provisions do not shift from the primary objectives of the state and government formation. The fundamental goal is to create benefits for the nation and state. The trend of the emergence of nation-states with multi-ethnic, multi-racial, multi-cultural, even multi-religious populations demands the need for tools for sophisticated religious analysis such as the theory of maqāṣid al-sharī‘ah. In the context of a nation-state like Indonesia, maqāṣid al-sharī‘ah can be used as a theoretical perspective to determine the legal standing of the debate about Pancasila and transnational ideology, which has recently been widely discussed in the community. Pancasila is an agreement of the Indonesian founding fathers to maintain the unity and integrity of the nation amidst the diversities. This article describes the role of maqāṣid al-sharī‘ah in the study of Islamic constitutional law, the dynamics of Islamic law, and the Pancasila as the ideology of the state.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42492806","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.15642/islamica.2021.16.1.30-57
Muhammad Izzul Haq
The recent statistic reveals the number of Canadian Muslims increases multifold in decades. It is predicted that the Canadian Muslim population will grow significantly. The demographic postures of varied Canadian Muslims offer several features requiring scholarly attention and action from all interested stakeholders to look into the situation. That is to evoke Canadianness among those newly emergent Canadian Muslims who came to Canada as immigrants or born here and grown-up as Muslim. When each boundary is negotiated, the spectrum of Muslimness and Canadian-ness is synthesized in the making. This ongoing situation demands particular action to nurture a sense of belongingness for newly emergent Canadian Muslims to protect and promote Canadian multicultural society amidst external and internal challenges such as Islamophobia and radicalism. Based on scoping reviews on selected pieces of literature, the idea of finding a new model or denomination of Islam in Canada is a convincing step to synthesize Canadianness and Muslimness, which reflect the empirical situation of newly emergent Muslims in Canada. The history of the first mosque built in Canada taught us how the synthesis can be practically applied, how flexible Islam can be genuinely promoted, and the lines of doctrine and cultural difference can be deliberately blurred. This ethos demonstrates compatibility with Canadian values of openness and respect for diversity.
{"title":"Belongingness to Canada: Synthesizing Canadianness and Muslimness among Newly Emergent Canadian Muslims","authors":"Muhammad Izzul Haq","doi":"10.15642/islamica.2021.16.1.30-57","DOIUrl":"https://doi.org/10.15642/islamica.2021.16.1.30-57","url":null,"abstract":"The recent statistic reveals the number of Canadian Muslims increases multifold in decades. It is predicted that the Canadian Muslim population will grow significantly. The demographic postures of varied Canadian Muslims offer several features requiring scholarly attention and action from all interested stakeholders to look into the situation. That is to evoke Canadianness among those newly emergent Canadian Muslims who came to Canada as immigrants or born here and grown-up as Muslim. When each boundary is negotiated, the spectrum of Muslimness and Canadian-ness is synthesized in the making. This ongoing situation demands particular action to nurture a sense of belongingness for newly emergent Canadian Muslims to protect and promote Canadian multicultural society amidst external and internal challenges such as Islamophobia and radicalism. Based on scoping reviews on selected pieces of literature, the idea of finding a new model or denomination of Islam in Canada is a convincing step to synthesize Canadianness and Muslimness, which reflect the empirical situation of newly emergent Muslims in Canada. The history of the first mosque built in Canada taught us how the synthesis can be practically applied, how flexible Islam can be genuinely promoted, and the lines of doctrine and cultural difference can be deliberately blurred. This ethos demonstrates compatibility with Canadian values of openness and respect for diversity.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45729549","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-01DOI: 10.15642/islamica.2021.16.1.58-79
Y. Machmudi
This study focuses on analyzing the changing role of kiai and his influences in pesantren. The decline of kiai’s authority in pesantren, besides being resulted from the changing role of kiai, is caused by social changes outside pesantren. As a result, kiai, who initially served as the agent of change and political reference, is now experiencing some challenges. To analyze such conditions, this study carefully uses the concept of authority and the patron-client relationship between kiai and santri. In this case, the research is carried out in three pesantrens in Java; Pesantren Cidahu Pandeglang, Pesantren Husnul Khotimah Kuningan, and Pesantren Darul Ulum Jombang. Pesantren that has transformed into a modern institution tends to be more resilient, but the influence of kiai toward his santris starts to decrease. Meanwhile, pesantren that remains as a traditional institution has reduced in number, but the influence of kiai toward the santris is still strong. Thus, this study shows that the power of kiai toward santri in modern pesantren has decreased due to modernization and social changes.
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