Pub Date : 2023-06-05DOI: 10.18326/ijims.v13i1.85-114
Mohd Roslan Mohd Nor, M. K. Ibrahim
From the very beginning, the establishment of modern Turkey adhered to thesecularisation process, namely to separate the state from religious influence.Although religion has been marginalised, Islam remained a major societal force inTurkey. This scenario raises some questions: What is the idea of Turkish secularism?How can religion possess influence in the context of Turkey as a secular state?What is the form and orientation of secularism in Turkey? Therefore, this studyaims to answer these questions by scrutinising the idea, history, and orientation ofsecularism in Turkey. To fulfil this objective, we scrutinised documents and previousstudies related to Turkish secularism. Then, the idea of Turkish secularism was critically and chronologically analysed from the early time it was implemented upto the present time to assume its orientation. In the early time, Turkish secularismdid not solely separate the state from religion, but perceived that the state shouldcontrol religion as well. Its assertive nature has forced the emergence of a moreliberal version of secularism, which treats the idea of separation between the state and religion according to the notion of democracy, and hence, freed religion from the strict, tutelary state. Secularism in Turkey under the present regime is differentfrom before, as religious (Islamic) manifestation is increasingly visible in publicspaces even though the state remains secular. We argue that the present Turkishsecularism can become a “model” for other Muslim countries that are still dealingwith the conflict regarding the religion-state relationship.
{"title":"From separation between state and religion to religion-freeing state: the changing faces of secularism in Turkey","authors":"Mohd Roslan Mohd Nor, M. K. Ibrahim","doi":"10.18326/ijims.v13i1.85-114","DOIUrl":"https://doi.org/10.18326/ijims.v13i1.85-114","url":null,"abstract":"From the very beginning, the establishment of modern Turkey adhered to thesecularisation process, namely to separate the state from religious influence.Although religion has been marginalised, Islam remained a major societal force inTurkey. This scenario raises some questions: What is the idea of Turkish secularism?How can religion possess influence in the context of Turkey as a secular state?What is the form and orientation of secularism in Turkey? Therefore, this studyaims to answer these questions by scrutinising the idea, history, and orientation ofsecularism in Turkey. To fulfil this objective, we scrutinised documents and previousstudies related to Turkish secularism. Then, the idea of Turkish secularism was critically and chronologically analysed from the early time it was implemented upto the present time to assume its orientation. In the early time, Turkish secularismdid not solely separate the state from religion, but perceived that the state shouldcontrol religion as well. Its assertive nature has forced the emergence of a moreliberal version of secularism, which treats the idea of separation between the state and religion according to the notion of democracy, and hence, freed religion from the strict, tutelary state. Secularism in Turkey under the present regime is differentfrom before, as religious (Islamic) manifestation is increasingly visible in publicspaces even though the state remains secular. We argue that the present Turkishsecularism can become a “model” for other Muslim countries that are still dealingwith the conflict regarding the religion-state relationship.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47187059","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 : 2023-06-05DOI: 10.18326/ijims.v13i1.199-226
A. Muttaqin, Ustadi Hamsah, R. Abror
This current paper explores and analyzes the trend of Sufism discourses and practices among Indonesian Muslim modernist-reformer organizations with special reference to the Muhammadiyah movement. The public tends to categorize Muhammadiyah as an anti-Sufism movement. A close study, however, shows that the existence of Sufism discourse and practices is a clear religious phenomenon among its individual figures and members, although organizationally Muhammadiyah does not recognize the existence of Sufi orders (tarekat). Based on the data collected from subjective-ethnographic notes of the organization’s programs and activities as well as literature studies of the organization documents, this study implements Stephen Katz’s philosophical model. It shows that Muhammadiyah is searching for Islamic spirituality by promoting the authenticity of tasawuf aspects, namely tauh}id or monotheism and akhlaq al-karimah or noble characters as reflected in the concept of ih}san. In this regard, Sufism is defined as a system of values and spirituality, not involved in a particular Sufi order. Muhammadiyah interprets Sufism as ethical values and ethos to do virtuous actions in society.
{"title":"Muhammadiyah, Sufism, and the quest for ‘authentic’ Islamic spirituality","authors":"A. Muttaqin, Ustadi Hamsah, R. Abror","doi":"10.18326/ijims.v13i1.199-226","DOIUrl":"https://doi.org/10.18326/ijims.v13i1.199-226","url":null,"abstract":"This current paper explores and analyzes the trend of Sufism discourses and practices among Indonesian Muslim modernist-reformer organizations with special reference to the Muhammadiyah movement. The public tends to categorize Muhammadiyah as an anti-Sufism movement. A close study, however, shows that the existence of Sufism discourse and practices is a clear religious phenomenon among its individual figures and members, although organizationally Muhammadiyah does not recognize the existence of Sufi orders (tarekat). Based on the data collected from subjective-ethnographic notes of the organization’s programs and activities as well as literature studies of the organization documents, this study implements Stephen Katz’s philosophical model. It shows that Muhammadiyah is searching for Islamic spirituality by promoting the authenticity of tasawuf aspects, namely tauh}id or monotheism and akhlaq al-karimah or noble characters as reflected in the concept of ih}san. In this regard, Sufism is defined as a system of values and spirituality, not involved in a particular Sufi order. Muhammadiyah interprets Sufism as ethical values and ethos to do virtuous actions in society.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46830809","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 : 2023-06-05DOI: 10.18326/ijims.v13i1.57-84
H. McLaren, Michelle Jones, Emi Patmisari
Muslims have a strong sense of obligation in which Islam informs their ways of life. As a religious minority within Australia, these obligatory practices may not be well understood by mainstream policy, health, and welfare services. This mixed-method, cross-sectional study assessed the self-reported quality of life (QoL), worldviews, and subjective experiences of religiosity and/or cultural identity of adults from a Muslim community affiliated with the Adelaide Mosque, metropolitan South Australia. Data were collected during the COVID-19 pandemic using the Multicultural Quality of Life Index (MQLI) and focus group discussions. Survey results (n = 98) showed women had lower MQLI scores than men did, and married participants had better MQLI scores than not-married did. Focus group participants (n = 18) reported feeling overwhelmed and isolated due to social distancing requirements during the COVID-19 pandemic, compounded by a lack of available ‘Muslim-friendly’ social support services. While results do not represent all Muslim perspectives in Australia, they reveal a dialogic interchange between gender and matrimonial differences, and cultural variances that may exist in the concept of wellbeing. Greater opportunities for social support integrating Muslim religiosity and culture in multicultural practice, in discrete and mainstream services, would benefit this South Australian community.
{"title":"Multicultural Quality of Life: experiences of a South Australian Muslim community amid the COVID-19 pandemic","authors":"H. McLaren, Michelle Jones, Emi Patmisari","doi":"10.18326/ijims.v13i1.57-84","DOIUrl":"https://doi.org/10.18326/ijims.v13i1.57-84","url":null,"abstract":"Muslims have a strong sense of obligation in which Islam informs their ways of life. As a religious minority within Australia, these obligatory practices may not be well understood by mainstream policy, health, and welfare services. This mixed-method, cross-sectional study assessed the self-reported quality of life (QoL), worldviews, and subjective experiences of religiosity and/or cultural identity of adults from a Muslim community affiliated with the Adelaide Mosque, metropolitan South Australia. Data were collected during the COVID-19 pandemic using the Multicultural Quality of Life Index (MQLI) and focus group discussions. Survey results (n = 98) showed women had lower MQLI scores than men did, and married participants had better MQLI scores than not-married did. Focus group participants (n = 18) reported feeling overwhelmed and isolated due to social distancing requirements during the COVID-19 pandemic, compounded by a lack of available ‘Muslim-friendly’ social support services. While results do not represent all Muslim perspectives in Australia, they reveal a dialogic interchange between gender and matrimonial differences, and cultural variances that may exist in the concept of wellbeing. Greater opportunities for social support integrating Muslim religiosity and culture in multicultural practice, in discrete and mainstream services, would benefit this South Australian community.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48711277","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 : 2022-12-17DOI: 10.18326/ijims.v12i2.369-392
Maretha Dellarosa
This article examines the conception of Muslim identity by Muslim teachers in the broader Islamophobic American social environment and the ways they support young Muslim children. To answer these questions, this article employs a qualitative case study by observing and interviewing Muslim teachers who teach kindergarteners in a Sunday school program. Drawing on identity, social identity, and intersectionality as theoretical frameworks, the findings from this study demonstrate that the interpretation of good Muslim and Islamic principles serve as an instrument to conceptualize Muslim teachers’ identity.
{"title":"Conceptualizing Muslim identity in the US, post-9/11","authors":"Maretha Dellarosa","doi":"10.18326/ijims.v12i2.369-392","DOIUrl":"https://doi.org/10.18326/ijims.v12i2.369-392","url":null,"abstract":"This article examines the conception of Muslim identity by Muslim teachers in the broader Islamophobic American social environment and the ways they support young Muslim children. To answer these questions, this article employs a qualitative case study by observing and interviewing Muslim teachers who teach kindergarteners in a Sunday school program. Drawing on identity, social identity, and intersectionality as theoretical frameworks, the findings from this study demonstrate that the interpretation of good Muslim and Islamic principles serve as an instrument to conceptualize Muslim teachers’ identity.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41461441","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 : 2022-12-17DOI: 10.18326/ijims.v12i2.393-419
Agus Waluyo
The work ethic of Javanese Muslim merchants may originate from religious teachings and Javanese philosophical values. Islamic teachings and Javanese philosophy contain values that edify prudence, caution, precision, optimism, patience, trust in God, harmony, cooperation, and mutual help, which result in a particular work ethic. Muslim merchants in traditional markets, still maintain work ethic manifested by economic practices based on Javanese philosophical aphorisms and Islamic teachings. This study is aimed at analyzing Muslim merchants’ understanding of work ethic as a motive for their actions in manifesting Islamic teachings and Javanese philosophical values aligned with the purposes of sharia (maqasid sharia). Case samples for the study were collected in Salatiga’s traditional markets. The study used the qualitative approach. Max Weber’s social action theory and Abdul Madjid Najjar’s maqasid sharia were used in the analysis. The study results show that merchants’ work ethic begins with their understanding of Islamic economics and Javanese philosophy, which are internalized in their attitude, behavior, and action. The merchants’ behavior, containing substantial values of Islamic teachings and Javanese philosophy, suggests the existence of instrumentally rational, value rational, affectual, and traditional social actions. The merchants’ motivations are categorized as efforts to realize maqasid by maintaining values of human life, human self, society, and physical environment. The merchants’ attitude has fulfilled the indicators for safeguarding faith and rights, human self and intellect, social entity and posterity, and wealth and ecology.
{"title":"Understanding the values of Islamic economics and Javanese philosophy pertaining to the work ethic of Muslim merchants in Salatiga","authors":"Agus Waluyo","doi":"10.18326/ijims.v12i2.393-419","DOIUrl":"https://doi.org/10.18326/ijims.v12i2.393-419","url":null,"abstract":"The work ethic of Javanese Muslim merchants may originate from religious teachings and Javanese philosophical values. Islamic teachings and Javanese philosophy contain values that edify prudence, caution, precision, optimism, patience, trust in God, harmony, cooperation, and mutual help, which result in a particular work ethic. Muslim merchants in traditional markets, still maintain work ethic manifested by economic practices based on Javanese philosophical aphorisms and Islamic teachings. This study is aimed at analyzing Muslim merchants’ understanding of work ethic as a motive for their actions in manifesting Islamic teachings and Javanese philosophical values aligned with the purposes of sharia (maqasid sharia). Case samples for the study were collected in Salatiga’s traditional markets. The study used the qualitative approach. Max Weber’s social action theory and Abdul Madjid Najjar’s maqasid sharia were used in the analysis. The study results show that merchants’ work ethic begins with their understanding of Islamic economics and Javanese philosophy, which are internalized in their attitude, behavior, and action. The merchants’ behavior, containing substantial values of Islamic teachings and Javanese philosophy, suggests the existence of instrumentally rational, value rational, affectual, and traditional social actions. The merchants’ motivations are categorized as efforts to realize maqasid by maintaining values of human life, human self, society, and physical environment. The merchants’ attitude has fulfilled the indicators for safeguarding faith and rights, human self and intellect, social entity and posterity, and wealth and ecology.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44012544","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 : 2022-12-17DOI: 10.18326/ijims.v12i2.421-446
Farkhani Farkhani, Elviandri Elviandri, Khudzaifah Dimyati, Absori Absori, M. Zuhri
Indonesia is characterized by a plurality of values that inspire the formation of the state and its constitution. The democratization after the reformation made some religious communities desire to express their teachings openly. For instance, they desired to implement religious norms, resulting in laws and regional regulations with religious nuances. This study aimed to examine the convergence of Islamic norms and norms of other religions into positive law. It also intended to examine the prospects for converging these norms amid religious plurality. Using a historical and normative approach model, the practice of converging Islamic norms and norms of other religions was found from the formation to the promulgation of Law No. 1 of 1974 concerning Marriage. However, this law often receives judicial reviews, especially concerning interfaith marriages. The latest product of legislation relating to the application of religious norms into positive law is Aceh Qanun No. 6 of 2014 concerning Jinayat. The Qanun is interesting in the study of the convergence of norms of Islam and other religions in Indonesia. Although the formation and promulgation involved only followers of Islam, the Qanun accommodated the teachings of other religions. Therefore, non-Muslims prefer submitting to the Qanun rather than voting for the Criminal Code. These two examples show the prospect of converging open religious norms in various legislations.
{"title":"Converging Islamic and religious norms in Indonesia’s state life plurality","authors":"Farkhani Farkhani, Elviandri Elviandri, Khudzaifah Dimyati, Absori Absori, M. Zuhri","doi":"10.18326/ijims.v12i2.421-446","DOIUrl":"https://doi.org/10.18326/ijims.v12i2.421-446","url":null,"abstract":"Indonesia is characterized by a plurality of values that inspire the formation of the state and its constitution. The democratization after the reformation made some religious communities desire to express their teachings openly. For instance, they desired to implement religious norms, resulting in laws and regional regulations with religious nuances. This study aimed to examine the convergence of Islamic norms and norms of other religions into positive law. It also intended to examine the prospects for converging these norms amid religious plurality. Using a historical and normative approach model, the practice of converging Islamic norms and norms of other religions was found from the formation to the promulgation of Law No. 1 of 1974 concerning Marriage. However, this law often receives judicial reviews, especially concerning interfaith marriages. The latest product of legislation relating to the application of religious norms into positive law is Aceh Qanun No. 6 of 2014 concerning Jinayat. The Qanun is interesting in the study of the convergence of norms of Islam and other religions in Indonesia. Although the formation and promulgation involved only followers of Islam, the Qanun accommodated the teachings of other religions. Therefore, non-Muslims prefer submitting to the Qanun rather than voting for the Criminal Code. These two examples show the prospect of converging open religious norms in various legislations.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48797530","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 : 2022-12-17DOI: 10.18326/ijims.v12i2.285-311
Ilham Mundzir, Yulianti Muthmainnah
The Indonesian Muslim community has been accustomed to requesting and carrying out religious Fatwas related to ibadah (worship) or mu’amalah (worldly dealings) in religious organizations that gave rise to various Fatwas, such as Muhammadiyah, Nahdlatul Ulama (NU), and the Indonesian Ulama Council (MUI). This paper focuses on female circumcision, by comparing how the same Quranic verses and Hadith can have various interpretations and Fatwas. Although the source of producing the Fatwa is the same (al-Quran and Hadith), the Fatwa that emerges from three Islamic organization are completely different. Qualitative research methods include interviews and literature review, with Fatwas from religious organizations and interviews being the primary sources. This research concludes that Fatwa from Muhammadiyah is considered the most progressive and has a strong perspective on gender equality and justice by prohibiting female circumcision. On the other hand, the Fatwa from NU and MUI supports and allows female circumcision, even though it has negative impacts on women and baby girls, including the death of baby girls.
{"title":"The progressiveness of Quranic interpretation in the fatwa of Muhammadiyah on female circumcision","authors":"Ilham Mundzir, Yulianti Muthmainnah","doi":"10.18326/ijims.v12i2.285-311","DOIUrl":"https://doi.org/10.18326/ijims.v12i2.285-311","url":null,"abstract":"The Indonesian Muslim community has been accustomed to requesting and carrying out religious Fatwas related to ibadah (worship) or mu’amalah (worldly dealings) in religious organizations that gave rise to various Fatwas, such as Muhammadiyah, Nahdlatul Ulama (NU), and the Indonesian Ulama Council (MUI). This paper focuses on female circumcision, by comparing how the same Quranic verses and Hadith can have various interpretations and Fatwas. Although the source of producing the Fatwa is the same (al-Quran and Hadith), the Fatwa that emerges from three Islamic organization are completely different. Qualitative research methods include interviews and literature review, with Fatwas from religious organizations and interviews being the primary sources. This research concludes that Fatwa from Muhammadiyah is considered the most progressive and has a strong perspective on gender equality and justice by prohibiting female circumcision. On the other hand, the Fatwa from NU and MUI supports and allows female circumcision, even though it has negative impacts on women and baby girls, including the death of baby girls.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48762082","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 : 2022-12-17DOI: 10.18326/ijims.v12i2.341-367
Arif Maftuhin, Abidah Muflihati
Since ratifying the CRPD (Convention on the Rights of Persons with disabilities), Indonesia has witnessed developments in promoting the rights of people with disabilities. Public policies and civil organizations make their respective contributions. Muhammadiyah responded favorably by issuing a comprehensive fatwa on Islam and disability in 2020, compiled in Fikih Difabel. This paper uses an interdisciplinary approach to understand the Fikih Difabel. It explores the historical context of disability in Muhammadiyah and analyzes religious interpretations that become the paradigm and content of Fikih Difabel. Data were collected from various primary sources, such as interviews, observations, and analyses of various Muhammadiyah documents. The research concludes that Fikih Difabel is an organizational and academic effort to find a theological basis to promote disability rights. Fikih Difabel has succeeded in listening to the disabled’s aspirations, integrating the national legal norms and current academic findings, and highlighting Islamic ideals of just and inclusive religion. Fikih Difabel is Muhammadiyah’s contribution to promoting Islam as an inclusive and friendly religion for persons with disabilities
{"title":"The Fikih Difabel of Muhammadiyah: context, content, and aspiration to an inclusive Islam","authors":"Arif Maftuhin, Abidah Muflihati","doi":"10.18326/ijims.v12i2.341-367","DOIUrl":"https://doi.org/10.18326/ijims.v12i2.341-367","url":null,"abstract":"Since ratifying the CRPD (Convention on the Rights of Persons with disabilities), Indonesia has witnessed developments in promoting the rights of people with disabilities. Public policies and civil organizations make their respective contributions. Muhammadiyah responded favorably by issuing a comprehensive fatwa on Islam and disability in 2020, compiled in Fikih Difabel. This paper uses an interdisciplinary approach to understand the Fikih Difabel. It explores the historical context of disability in Muhammadiyah and analyzes religious interpretations that become the paradigm and content of Fikih Difabel. Data were collected from various primary sources, such as interviews, observations, and analyses of various Muhammadiyah documents. The research concludes that Fikih Difabel is an organizational and academic effort to find a theological basis to promote disability rights. Fikih Difabel has succeeded in listening to the disabled’s aspirations, integrating the national legal norms and current academic findings, and highlighting Islamic ideals of just and inclusive religion. Fikih Difabel is Muhammadiyah’s contribution to promoting Islam as an inclusive and friendly religion for persons with disabilities ","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43544787","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 : 2022-12-17DOI: 10.18326/ijims.v12i2.231-256
D. Muhtada, Suhadi Suhadi, In’am Zaidi, Rayyan Alkhair
Hundreds of victims of the 2012 Sunni-Shia conflict in Sampang are still living in refugee camps in Sidoarjo, East Java. They still keep the dream to return back to their home village in Sampang. Even though the majority of them have pledged to return to Sunnis in early November 2020, no one could guarantee that they can definitely return to their home village after the pledge. This article seeks to identify the factors that make it difficult for the Sampang Shia refugees to obtain their civil rights as well as to formulate strategic policies to restore these rights. This article indicates that the Shia refugees, who live in the refugee camp, have already got some of their civil rights back, including the rights to access health facilities, education and administration services. However, there are two fundamental civil rights that have not been fulfilled, namely the freedom of religion and the right to live back in their home village. It argues that two main factors prevent them from returning to their home village: strong resistance from the community and the weak role of the state. The article suggests that the government needs to employ a systemic governance approach to fully restore the civil rights of the Sampang Shia refugees.
{"title":"The protection of civil rights for the Shi’ite refugees of Sampang, East Java: a systemic governance approach to restore the refugees’ Rights","authors":"D. Muhtada, Suhadi Suhadi, In’am Zaidi, Rayyan Alkhair","doi":"10.18326/ijims.v12i2.231-256","DOIUrl":"https://doi.org/10.18326/ijims.v12i2.231-256","url":null,"abstract":"Hundreds of victims of the 2012 Sunni-Shia conflict in Sampang are still living in refugee camps in Sidoarjo, East Java. They still keep the dream to return back to their home village in Sampang. Even though the majority of them have pledged to return to Sunnis in early November 2020, no one could guarantee that they can definitely return to their home village after the pledge. This article seeks to identify the factors that make it difficult for the Sampang Shia refugees to obtain their civil rights as well as to formulate strategic policies to restore these rights. This article indicates that the Shia refugees, who live in the refugee camp, have already got some of their civil rights back, including the rights to access health facilities, education and administration services. However, there are two fundamental civil rights that have not been fulfilled, namely the freedom of religion and the right to live back in their home village. It argues that two main factors prevent them from returning to their home village: strong resistance from the community and the weak role of the state. The article suggests that the government needs to employ a systemic governance approach to fully restore the civil rights of the Sampang Shia refugees.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"1436 ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-12-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41279395","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 : 2022-12-17DOI: 10.18326/ijims.v12i2.313-339
I. Ikhwan, Azhariah Fatia, Junizar Suratman, Muhammad Nabil Ramadhan, Alfaiz Alfaiz
This study aimed to determine the relationship between the fiqh understanding and women’s religious role in the tradition of female priests and preachers (imam-khatib) in Balingka, West Sumatra, Indonesia. A qualitative approach was used with data obtained through interviews with informants, including female priests (imam), religious scholars, village guardians, community leaders, and women figures in Balingka. Furthermore, documentation and observation were also used to collect data. The results showed a relationship between the dynamics of fiqh understanding and women’s religious role. A moderate fiqh understanding makes the practice of female imam-khatib persist, supporting its recognition, and acceptance. Conversely, radical fiqh thoughts make the tradition of female imam-khatib criticized and challenged. The shift in fiqh understanding brings this tradition to an end after lasting for almost a century in Balingka. The study of Islam socialized by the Salafis through television and internet media shifted the understanding of fiqh from a moderate to a radical style, bringing this tradition to an end. Consequently, women are marginalized from their religious roles and are subordinate to men’s roles.
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