Pub Date : 2021-09-01DOI: 10.15642/islamica.2021.16.1.105-122
A. M. Fauzi, N. Maliha, M. Mustofa
The Javanese-Mataraman Muslims have an ambiguous attitude in responding to government policies and religious leaders in carrying out Friday prayers during the early phase of COVID-19 pandemic, symbolically obeying not to do it. However, in reality, they still carry out Friday prayers. This article aims to find out the attitude of the community in making decisions on Friday prayers. They usually have an accommodative attitude in responding to the pros and cons of life problems. This article uses mixed methods with a snowball sampling technique to make it easier to find out the community’s attitudes using the dramaturgy approach since it had information about the informants’ front stage and backstage. The results of this study explain that they have obedience in the front stage. In contrast to the backstage, they perform Friday prayers even though the state and religion prohibit it. The dramaturgy is related to the religious understanding of the Javanese-Mataraman community, hampered by the rigid interpretation of the fiqh of worship, not to the knowledge of maqāṣid al-sharī‘ah.
{"title":"Javanese-Mataraman Muslim Obedience towards Religious and State Leaders in Performing Friday Prayers during the COVID-19 Pandemic","authors":"A. M. Fauzi, N. Maliha, M. Mustofa","doi":"10.15642/islamica.2021.16.1.105-122","DOIUrl":"https://doi.org/10.15642/islamica.2021.16.1.105-122","url":null,"abstract":"The Javanese-Mataraman Muslims have an ambiguous attitude in responding to government policies and religious leaders in carrying out Friday prayers during the early phase of COVID-19 pandemic, symbolically obeying not to do it. However, in reality, they still carry out Friday prayers. This article aims to find out the attitude of the community in making decisions on Friday prayers. They usually have an accommodative attitude in responding to the pros and cons of life problems. This article uses mixed methods with a snowball sampling technique to make it easier to find out the community’s attitudes using the dramaturgy approach since it had information about the informants’ front stage and backstage. The results of this study explain that they have obedience in the front stage. In contrast to the backstage, they perform Friday prayers even though the state and religion prohibit it. The dramaturgy is related to the religious understanding of the Javanese-Mataraman community, hampered by the rigid interpretation of the fiqh of worship, not to the knowledge of maqāṣid al-sharī‘ah.","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":"45053582","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.2021.16.1.1-29
Abellia Anggi Wardani
Communal conflicts that happened in Ambon, eastern part of Indonesia more than 20 years ago still reserve a lot of lessons to unveil. One of the least discussed issues is the roles of economic exchanges among diverse community members in bringing peace from below. This article tries to capture the interreligious interactions (Muslim and Christian) among buyers and sellers in areas considered as border space during the conflicts from 1999 to 2004. It showcases the intertwin of everyday peacebuilding efforts through trade and the spread of peace messages among those involved in the exchange practices. This research employed qualitative research methods using ethnographic strategy with in-depth interview, observation, and library study. Data was collected from 2016-2019 including 10-month intensive fieldwork. The article discusses that social networks and cultural ties embedded in the economic drivers of trade-related activities arguably set the foundation for everyday peacebuilding. In conclusion, economic transactions allowed interethnic, intervillage, and interreligious interactions to take place, eliminated distrust among the traders, and potentially extended peace message narratives at the micro level such as among family members.
{"title":"Informal Economy and Peacebuilding Efforts among Muslim and Christian Communities during Communal Conflicts in Ambon","authors":"Abellia Anggi Wardani","doi":"10.15642/islamica.2021.16.1.1-29","DOIUrl":"https://doi.org/10.15642/islamica.2021.16.1.1-29","url":null,"abstract":"Communal conflicts that happened in Ambon, eastern part of Indonesia more than 20 years ago still reserve a lot of lessons to unveil. One of the least discussed issues is the roles of economic exchanges among diverse community members in bringing peace from below. This article tries to capture the interreligious interactions (Muslim and Christian) among buyers and sellers in areas considered as border space during the conflicts from 1999 to 2004. It showcases the intertwin of everyday peacebuilding efforts through trade and the spread of peace messages among those involved in the exchange practices. This research employed qualitative research methods using ethnographic strategy with in-depth interview, observation, and library study. Data was collected from 2016-2019 including 10-month intensive fieldwork. The article discusses that social networks and cultural ties embedded in the economic drivers of trade-related activities arguably set the foundation for everyday peacebuilding. In conclusion, economic transactions allowed interethnic, intervillage, and interreligious interactions to take place, eliminated distrust among the traders, and potentially extended peace message narratives at the micro level such as among family members.","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":"48033719","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.2021.16.1.123-143
Muhammad Lathoif Ghozali
This study aimed at exploring the concept and the typology of ijtihād according to Muḥammad Sayyid Ṭanṭāwī. The concept was descriptively expressed while analyzing it using content analysis techniques with a comparative approach. Meanwhile, in scrutinizing the biography and ideas of Ṭanṭāwī, this study utilizes inductive methods and a socio-historical approach to look at his social and political circumstances that the interaction of a mujtahid with his socio-cultural or socio-political environments. The results of the study showed that ijtihād according to Ṭanṭāwī, is an outpouring of the maximum ability of a mujtahid to arrive at the sharī‘ah law by means of istinbāṭ of the sharī‘ah propositions. The area of ijtihād according to Ṭanṭāwī is on the ẓanniyyāt al-thubūt texts such as the Ḥadīth which is a lot of discussion of the Ḥadīth experts about its sanad, validity, weakness and so forth, or ẓanniyyāt al-dilālah, such as the Ḥadīth or the Qur’ān which includes more than one meaning based on the meaning of lughawī or fairness of sharī‘ah. In addition, the Ṭanṭāwī’s typology of ijtihād covers the moderate and middle ground group that pay much attention to maqāṣid sharī‘ah, naṣṣ, and human interests as long as it does not conflict with naṣṣ.
{"title":"Muḥammad Sayyid Ṭanṭāwī on Ijtihād: Concept and Typology","authors":"Muhammad Lathoif Ghozali","doi":"10.15642/islamica.2021.16.1.123-143","DOIUrl":"https://doi.org/10.15642/islamica.2021.16.1.123-143","url":null,"abstract":"This study aimed at exploring the concept and the typology of ijtihād according to Muḥammad Sayyid Ṭanṭāwī. The concept was descriptively expressed while analyzing it using content analysis techniques with a comparative approach. Meanwhile, in scrutinizing the biography and ideas of Ṭanṭāwī, this study utilizes inductive methods and a socio-historical approach to look at his social and political circumstances that the interaction of a mujtahid with his socio-cultural or socio-political environments. The results of the study showed that ijtihād according to Ṭanṭāwī, is an outpouring of the maximum ability of a mujtahid to arrive at the sharī‘ah law by means of istinbāṭ of the sharī‘ah propositions. The area of ijtihād according to Ṭanṭāwī is on the ẓanniyyāt al-thubūt texts such as the Ḥadīth which is a lot of discussion of the Ḥadīth experts about its sanad, validity, weakness and so forth, or ẓanniyyāt al-dilālah, such as the Ḥadīth or the Qur’ān which includes more than one meaning based on the meaning of lughawī or fairness of sharī‘ah. In addition, the Ṭanṭāwī’s typology of ijtihād covers the moderate and middle ground group that pay much attention to maqāṣid sharī‘ah, naṣṣ, and human interests as long as it does not conflict with naṣṣ.","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":"42959752","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.2021.16.1.80-104
Moh. Ashif Fuadi
The discourse on the process of Islamization in Nusantara (Indonesia) still attracts academic attention. This article discusses the history of Islamization in Nusantara as represented by the book of Aḥlā al-Musāmarah written by Kiai Fadhol. He mentions Ten saints (Walisepuluh) as propagators of Islam in Java, adding one to the nine generally known as Walisongo. He also describes that Islam was brought to Nusantara by the scholars (‘ulamā’) from Pasai, who carried da‘wah out through several channels of Islamization. Using the library research method, this article shows no significant difference between the Walisepuluh and the Walisongo characters. The Islamization of Nusantara presented in the book was intensified through the diaspora of kinship marriages, the education of the Pesantren Ampel Denta, which produced a network of students, and the establishment of Demak Kingdom, which strengthened the influence of Islam over the Javanese population.
{"title":"Islamization and the Transition of Power in Nusantara According to Kiai Abul Fadhol's Aḥlā al-Musāmarah","authors":"Moh. Ashif Fuadi","doi":"10.15642/islamica.2021.16.1.80-104","DOIUrl":"https://doi.org/10.15642/islamica.2021.16.1.80-104","url":null,"abstract":"The discourse on the process of Islamization in Nusantara (Indonesia) still attracts academic attention. This article discusses the history of Islamization in Nusantara as represented by the book of Aḥlā al-Musāmarah written by Kiai Fadhol. He mentions Ten saints (Walisepuluh) as propagators of Islam in Java, adding one to the nine generally known as Walisongo. He also describes that Islam was brought to Nusantara by the scholars (‘ulamā’) from Pasai, who carried da‘wah out through several channels of Islamization. Using the library research method, this article shows no significant difference between the Walisepuluh and the Walisongo characters. The Islamization of Nusantara presented in the book was intensified through the diaspora of kinship marriages, the education of the Pesantren Ampel Denta, which produced a network of students, and the establishment of Demak Kingdom, which strengthened the influence of Islam over the Javanese population.","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":"48534916","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 : 2021-03-01DOI: 10.15642/islamica.2021.15.2.223-241
M. Muslih, Muhtadi Abdul Mun'im, Khotimatul Mahbubah
Mukena is a well-known typical dress for Indonesian Muslim women in conducting prayers. Mukena is taken for granted as a daily routine dress that did not receive much attention from many people in a more in-depth study, so it needed to be highlighted to the field of research. This study aims to determine two sides, namely, the meaning of dress in religious social life as well as to find out the meaning of mukena for Madurese. This study uses qualitative field research method. The sources of data are obtained from interviews and literature studies confined to things that only have relevance to this research. Using purposive sampling, the informants taken in this study were Madurese Muslim women from both santri and non-santri groups. The results discovered in this study are that Madurese Muslim women interpret clothes, including; as a part of social ethics, as a cover of aurat as well as an affirmation of social identity in a community. The meaning of mukena for Madurese Muslim women includes the following; mukena as a cultural tradition, as a form of self-sacralization, and as an affirmation of identity for Muslim women.
{"title":"Mukena in Madurese Social Life","authors":"M. Muslih, Muhtadi Abdul Mun'im, Khotimatul Mahbubah","doi":"10.15642/islamica.2021.15.2.223-241","DOIUrl":"https://doi.org/10.15642/islamica.2021.15.2.223-241","url":null,"abstract":"Mukena is a well-known typical dress for Indonesian Muslim women in conducting prayers. Mukena is taken for granted as a daily routine dress that did not receive much attention from many people in a more in-depth study, so it needed to be highlighted to the field of research. This study aims to determine two sides, namely, the meaning of dress in religious social life as well as to find out the meaning of mukena for Madurese. This study uses qualitative field research method. The sources of data are obtained from interviews and literature studies confined to things that only have relevance to this research. Using purposive sampling, the informants taken in this study were Madurese Muslim women from both santri and non-santri groups. The results discovered in this study are that Madurese Muslim women interpret clothes, including; as a part of social ethics, as a cover of aurat as well as an affirmation of social identity in a community. The meaning of mukena for Madurese Muslim women includes the following; mukena as a cultural tradition, as a form of self-sacralization, and as an affirmation of identity for Muslim women.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41343363","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 : 2021-03-01DOI: 10.15642/islamica.2021.15.2.273-294
Abdullah Haq Al Haidary
In the last few decades, religious studies have increasingly excited and attracted the attention of many scholars and groups. Those involved in religious studies are not only religious leaders and scientists in different fields but also politicians and policyholders in various circles. Religious studies is seen as an absolute necessity in the increasingly complex order of modern life. Many experts put their hopes on the intensification and extensification of religious studies in order to create a harmonious social life in this globalized world. In responding to the development of Western thought as a paradigm of religious studies, the concept of occidentalism is very important to be discussed. This article will focus on the discussion of occidentalism, specifically from the perspective of Mukti Ali who in the 1970s served as the Minister of Religious Affairs. As one of the influential figures in Islamic scholarship in Indonesia, he has contributed to the development and enlightenment of Islamic thought in Indonesia. This article argues that Ali’s concept of occidentalism represents the antithesis towards Western orientalism and the renewal of Islamic studies in Indonesia.
{"title":"Discourse on Occidentalism Studies in Indonesia from The Perspective of Mukti Ali","authors":"Abdullah Haq Al Haidary","doi":"10.15642/islamica.2021.15.2.273-294","DOIUrl":"https://doi.org/10.15642/islamica.2021.15.2.273-294","url":null,"abstract":"In the last few decades, religious studies have increasingly excited and attracted the attention of many scholars and groups. Those involved in religious studies are not only religious leaders and scientists in different fields but also politicians and policyholders in various circles. Religious studies is seen as an absolute necessity in the increasingly complex order of modern life. Many experts put their hopes on the intensification and extensification of religious studies in order to create a harmonious social life in this globalized world. In responding to the development of Western thought as a paradigm of religious studies, the concept of occidentalism is very important to be discussed. This article will focus on the discussion of occidentalism, specifically from the perspective of Mukti Ali who in the 1970s served as the Minister of Religious Affairs. As one of the influential figures in Islamic scholarship in Indonesia, he has contributed to the development and enlightenment of Islamic thought in Indonesia. This article argues that Ali’s concept of occidentalism represents the antithesis towards Western orientalism and the renewal of Islamic studies in Indonesia.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43002686","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 : 2021-03-01DOI: 10.15642/islamica.2021.15.2.295-317
J. Jamaludin, S. S. Rahayu, Muhamad Dani Somantri
This article seeks to reveal the religious experiences of the members of the Tarekat Qadiriyah wa Naqsyabandiyah (TQN) in Suryalaya, Tasikmalaya, West Java. Using a phenomenological approach, this article finds that TQN followers exhibit religious awareness and obedience to legal norms, reflected in various ritual practices, such as dhikr (remembrance), khataman (completing the reading of the Qur’ān), manakiban (reciting the saint’s hagiography), riyāḍah (spiritual exercises), tawassul (mediating), and ḥajj (pilgrimage). The religious awareness is built upon the belief in achieving good morality as the attribute of a perfect man (insān kāmil). The socio-structural diversity of the TQN community in social life is manifested in the complexity of hierarchies involved in the tarekat system: murshid (spiritual leader); representatives of talqīn which include intellectuals/modernist, ulama/ traditionalist, scholar/neo-traditionalist; preachers from the realms of pesantren, university, and politics. This article argues that the relationship between different hierarchies of membership in the TQN with regard to religious awareness is based on the understanding of the tarekat teaching provided by the spiritual leader.
本文旨在揭示Tarekat Qadiriyah wa Naqsyabandiyah (TQN)成员在西爪哇省苏里亚拉亚(Suryalaya)的宗教经历。使用现象学方法，本文发现TQN的追随者表现出宗教意识和对法律规范的服从，反映在各种仪式实践中，如dhikr(纪念)，khataman(完成古兰经ān)， manakiban(背诵圣人的圣徒传记)，riyāḍah(精神练习)，tawassul(调解)和ḥajj(朝圣)。宗教意识是建立在实现良好道德作为一个完美的人的属性的信念(insān kāmil)。TQN群体在社会生活中的社会结构多样性表现在tarekat系统中涉及的等级制度的复杂性:murshid(精神领袖);talq - n的代表包括知识分子/现代主义者、乌拉玛/传统主义者、学者/新传统主义者;来自宗教、大学和政治领域的传教士。本文认为，在宗教意识方面，TQN成员的不同等级之间的关系是基于对精神领袖提供的塔雷喀教义的理解。
{"title":"Religious Awareness and Ritual Practices in The Tarekat Qadiriyah wa Naqsyabandiyah Suryalaya","authors":"J. Jamaludin, S. S. Rahayu, Muhamad Dani Somantri","doi":"10.15642/islamica.2021.15.2.295-317","DOIUrl":"https://doi.org/10.15642/islamica.2021.15.2.295-317","url":null,"abstract":"This article seeks to reveal the religious experiences of the members of the Tarekat Qadiriyah wa Naqsyabandiyah (TQN) in Suryalaya, Tasikmalaya, West Java. Using a phenomenological approach, this article finds that TQN followers exhibit religious awareness and obedience to legal norms, reflected in various ritual practices, such as dhikr (remembrance), khataman (completing the reading of the Qur’ān), manakiban (reciting the saint’s hagiography), riyāḍah (spiritual exercises), tawassul (mediating), and ḥajj (pilgrimage). The religious awareness is built upon the belief in achieving good morality as the attribute of a perfect man (insān kāmil). The socio-structural diversity of the TQN community in social life is manifested in the complexity of hierarchies involved in the tarekat system: murshid (spiritual leader); representatives of talqīn which include intellectuals/modernist, ulama/ traditionalist, scholar/neo-traditionalist; preachers from the realms of pesantren, university, and politics. This article argues that the relationship between different hierarchies of membership in the TQN with regard to religious awareness is based on the understanding of the tarekat teaching provided by the spiritual leader.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46178309","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}
In the era of online media, the Takfiri movement uses websites and social media to propagate its religious understanding. In Indonesia, they also do the same. Through a semiotic perspective, this paper seeks to question how communication and interpretation are carried out by Takfiri groups in producing signs, and how they express signs in online media. The relevance of Umberto Eco’s semiotics is due to its communicational character, and as a contemporary semiotic philosopher, Eco has reminded of how sign production is happening in the era of internet technology. With narrative and semiotic analysis methods, this paper draws data from online media in the form of websites and social media such as Twitter, Instagram and Facebook. The analysis shows that Takfiri content in online media, which creates radical attitudes in some circles of society, has been captured without a meaningful process, so there is no critical thinking process. The propaganda of Takfiri is expressed in the very well-known sentence, al-walā’ wa al-barā’, namely love and loyalty to believers and hate, and hostility to unbelievers, and it is a sign that Takfirism is an ideology whose followers are ready to commit violence in the name of religion.
{"title":"Indonesian Takfiri Movement on Online Media in Umberto Eco's Semiotic Perspective","authors":"Aniek Nurhayati, Dwi Astiti Hadiska Putri, Andin Desnafitri","doi":"10.15642/islamica.2021.15.2.195-222","DOIUrl":"https://doi.org/10.15642/islamica.2021.15.2.195-222","url":null,"abstract":"In the era of online media, the Takfiri movement uses websites and social media to propagate its religious understanding. In Indonesia, they also do the same. Through a semiotic perspective, this paper seeks to question how communication and interpretation are carried out by Takfiri groups in producing signs, and how they express signs in online media. The relevance of Umberto Eco’s semiotics is due to its communicational character, and as a contemporary semiotic philosopher, Eco has reminded of how sign production is happening in the era of internet technology. With narrative and semiotic analysis methods, this paper draws data from online media in the form of websites and social media such as Twitter, Instagram and Facebook. The analysis shows that Takfiri content in online media, which creates radical attitudes in some circles of society, has been captured without a meaningful process, so there is no critical thinking process. The propaganda of Takfiri is expressed in the very well-known sentence, al-walā’ wa al-barā’, namely love and loyalty to believers and hate, and hostility to unbelievers, and it is a sign that Takfirism is an ideology whose followers are ready to commit violence in the name of religion.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48262993","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 : 2021-03-01DOI: 10.15642/ISLAMICA.2021.15.2.159-194
Inayah Rohmaniyah
The Government of Indonesia has legally revoked the legal status of the Hizbut Tahrir Indonesia (HTI) organization, yet thousands of HTI members have embraced strong group identities and systematic resistance strategies. This article reveals the effectiveness of the Government’s efforts and their impact on the sustainability or discontinuity of the HTI movement. Based on qualitative data extracted from field research in Gorontalo in 2018 and the theory of identity and resistance, this article reveals the collective identity of the HTI group, models of resistance, and change of space and strategy the members made after the disbandment of the organization. The official revocation has encouraged activists to take symbolic resistance through limited religious circles on campus and in villages, the use of various socio-religious activities in the community, and a door-to-door visit. The dominant narrative of the true meaning of Islam and the discipline of the five daily prayers has made this organization remains accepted in society even though it has been formally disbanded. The pattern of perpetuating ideology, narrative and organizational idealism is carried out through integrating or transforming other organizations; returning to the previous organization which is theologically not in conflict with HTI; applying HTI thoughts and ideology in the organizations they join currently; or leaving out formally from the HTI organization and operate HTI thoughts and ideology in individual life.
{"title":"The Perpetuation of Identity and Symbolic Resistance of Hizbut Tahrir Indonesia after the Official Disbandment in 2017","authors":"Inayah Rohmaniyah","doi":"10.15642/ISLAMICA.2021.15.2.159-194","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2021.15.2.159-194","url":null,"abstract":"The Government of Indonesia has legally revoked the legal status of the Hizbut Tahrir Indonesia (HTI) organization, yet thousands of HTI members have embraced strong group identities and systematic resistance strategies. This article reveals the effectiveness of the Government’s efforts and their impact on the sustainability or discontinuity of the HTI movement. Based on qualitative data extracted from field research in Gorontalo in 2018 and the theory of identity and resistance, this article reveals the collective identity of the HTI group, models of resistance, and change of space and strategy the members made after the disbandment of the organization. The official revocation has encouraged activists to take symbolic resistance through limited religious circles on campus and in villages, the use of various socio-religious activities in the community, and a door-to-door visit. The dominant narrative of the true meaning of Islam and the discipline of the five daily prayers has made this organization remains accepted in society even though it has been formally disbanded. The pattern of perpetuating ideology, narrative and organizational idealism is carried out through integrating or transforming other organizations; returning to the previous organization which is theologically not in conflict with HTI; applying HTI thoughts and ideology in the organizations they join currently; or leaving out formally from the HTI organization and operate HTI thoughts and ideology in individual life.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"159-194"},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43058010","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 : 2021-03-01DOI: 10.15642/islamica.2021.15.2.242-272
A. Abrar
Covid-19 pandemic, which struck the world globally and rapidly, has caused significant fatalities. The government has implemented strict health protocols to suppress the spread of coronavirus. The reckless attitude of Tablighi Jamaat to hold “ijtima” amidst the massive spread of the virus is considered as an anomaly in preventing the Covid-19 pandemic and contradicts with the Fatwa of MUI (Indonesian Ulama Council) No. 14 of 2020 regarding the Implementation of Worship during Covid-19 Condition. This paper aims to find out the attitude of Tablighi Jamaat toward pandemic from the perspective of ḍarūrah (Naẓariyyat al-Ḍarūrah) theory by Wahbah al-Zuḥaylī. The writer gives a critical note of the arguments expressed by the Tablighi Jamaat and trying to show a more enlightening reconstruction of the fiqh (Islamic law) paradigm. The results of the study show that Tablighi Jamaat is a religious group that does not care about Covid-19. This attitude was triggered by the assumption that the existence of coronavirus is still in doubt. The doubt generates the understanding of fiqh that has not considered the corona issues as the ‘udhr category, which allows rukhṣah and abort the original law (‘aẓīmah), either in mashaqqah or ḍarūrah. The article assumes that the religious group’s narration that ignored the Covid-19 gives its members the feeling of peace and comfort, but it is counter-productive with the attempt to prevent the spread of Covid-19. It is necessary to reconstruct the fiqh paradigm to bring together science and religion, which is marked by the application of religious reasoning and sciences at the same time.
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