By applying Durkheim's last opinion in the elementary forms of religious life, this paper seeks the rationale of the Iranian war on drugs policy in religious thoughts, not penological or criminological ones. It attempts to show that the war on drugs policy originates from an understanding that attributes evilness to such criminals to prevent the disintegration of Islamic society. This approach blurs the line between "preserving Islam" and the "Islamic society," and the repressive policies are consecrated to avoid social disintegration. Our study confirms Durkheim's attitude in which sacredness is highly contagious. Following the sanctity of preserving Islamic society from the profane of drug crimes, the application of specialized mechanisms for fighting drugs would be plausible.
{"title":"Islam and Iran's post-revolution War on Drugs: A Durkheimian Analysis","authors":"Zahra Farhadi alashti, Abdolreza Javan Jafari Bojnordi","doi":"10.18326/ijims.v11i2.327-350","DOIUrl":"https://doi.org/10.18326/ijims.v11i2.327-350","url":null,"abstract":"By applying Durkheim's last opinion in the elementary forms of religious life, this paper seeks the rationale of the Iranian war on drugs policy in religious thoughts, not penological or criminological ones. It attempts to show that the war on drugs policy originates from an understanding that attributes evilness to such criminals to prevent the disintegration of Islamic society. This approach blurs the line between \"preserving Islam\" and the \"Islamic society,\" and the repressive policies are consecrated to avoid social disintegration. Our study confirms Durkheim's attitude in which sacredness is highly contagious. Following the sanctity of preserving Islamic society from the profane of drug crimes, the application of specialized mechanisms for fighting drugs would be plausible. ","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46454398","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 : 2021-12-08DOI: 10.18326/ijims.v11i2.299-325
Aprillia Firmonasari, W. Udasmoro, Roberta Salzano
Increased immigration, especially from Muslim-majority countries, has been broadly debated in French socio-political life. Frictions have been common between two groups: Muslims and non-Muslims who identify themselves as 'defenders of secularism'. At the same time, however, hybrid strategies have emerged in which Muslims and non-Muslims have sought to culturally and socially adapt themselves. Through a review of online French media published between 2017 and 2020, as understood using social constructivism, this study explores these groups' construction of hybrid identities. Discourses were analyzed to identify their ideological schemes, utterances, references, and arguments, with linguistic analysis facilitated by NVIVO software. Analysis shows that the hybrid discourses of non-Muslim 'defenders of secularism' have been more prominent than those of Muslims. Furthermore, the narrative tendencies of these hybrid discourses indicate that non-Muslim groups have sought to promote diversity in religious practices in France, while Muslim groups have sought to integrate themselves into broader French society.Meningkatnya jumlah imigran, terutama imigran muslim menjadi persoalan sendiri pada kehidupan sosial politik Prancis. Seringkali terjadi gesekan-gesekan narasi mengenai keislaman antara dua kelompok, yaitu kelompok muslim; dan non-muslim yang melabelkan dirinya sebagai ‘pembela sekularitas’. Namun di sisi lain, muncul pula narasi hibrid yang memuat strategi adaptasi budaya dan sosial dari kelompok muslim maupun kelompok non-muslim. Maka dari itu, penelitian ini membahas konstruksi wacana hibrid pada dua kelompok tersebut di media online Prancis dari tahun 2017 sampai 2020 dengan menggunakan perspektif konstruktivitis sosial dalam masyarakat menurut Lev Vygostky. Data wacana dianalisis dengan skema ideologis, tuturan, referensial dan argumentasi dengan melihat konteks wacana dengan menggunakan alat bantu linguistik NVIVO. Hasil analisis menunjukkan bahwa wacana hibrid dari kelompok non-muslim ‘pembela sekularisme’ lebih tinggi daripada wacana hibrid dari kelompok muslim. Selain itu, pola-pola narasi konstruksi wacana hibrid menunjukkan bahwa kelompok kelompok non-muslim bersikap terbuka dengan adanya keberagaman agama dan praktik keagamaan di negara Prancis; dan kelompok muslim berkeinginan untuk dapat berintegrasi dengan masyarakat Prancis.
移民的增加，尤其是来自穆斯林占多数的国家的移民，在法国的社会政治生活中被广泛讨论。穆斯林和自称为“世俗主义捍卫者”的非穆斯林这两个群体之间的摩擦一直很普遍。然而，与此同时，穆斯林和非穆斯林寻求在文化和社会上适应自己的混合战略也出现了。本研究通过对2017年至2020年出版的法国网络媒体的回顾，以社会建构主义的观点来理解这些群体对混合身份的建构。通过NVIVO软件进行语言分析，对话语进行分析，以确定其意识形态方案、话语、引用和论点。分析表明，非穆斯林“世俗主义捍卫者”的混合话语比穆斯林的混合话语更为突出。此外，这些混合话语的叙事倾向表明，非穆斯林群体试图促进法国宗教习俗的多样性，而穆斯林群体则试图将自己融入更广泛的法国社会。孟纳卡尼亚移民，terutama移民穆斯林menjadi个人sendiri帕达kehidupan社会政治Prancis。Seringkali terjadi gesekan-gesekan narasi mengenai keislaman antara dua kelompok, yitukelompok穆斯林;Dan非穆斯林Yang melabelkan dirinya sebagai ' pembela sekularitas '。纳蒙迪·西西兰，muncul pula narasi混合杨的纪念战略，适应budaya，但社会达隆波克穆斯林莫隆波克非穆斯林。Maka dari itu, penelitian ini成员hahaas konstruksi wacana混合pada dua kelompok ters，但媒体在线Prancis dari tahun 2017 sampai 2020登干menggunakan透视konstruktitis社会dalam masyarakat menuut Lev Vygostky。数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析等。哈西尔分析menunjukkan bahwa wacana hybrid dari kelompok非穆斯林' pembela sekularisme ' lebih tinggi daripada wacana hybrid dari kelompok muslim。Selain itu, pola-pola narasi konstruksi wacana杂交menunjukkan bahwa kelompok kelompok非穆斯林bersikap terbuka dengan adanya keberagaman agama dan praktik keagamaan di negara Prancis;dan kelompok穆斯林berkeingingan untuk dapat berintegrasi dengan masyarakat Prancis。
{"title":"Hybrid Perspectives: Muslim and Secular Discourses in French Politics","authors":"Aprillia Firmonasari, W. Udasmoro, Roberta Salzano","doi":"10.18326/ijims.v11i2.299-325","DOIUrl":"https://doi.org/10.18326/ijims.v11i2.299-325","url":null,"abstract":"Increased immigration, especially from Muslim-majority countries, has been broadly debated in French socio-political life. Frictions have been common between two groups: Muslims and non-Muslims who identify themselves as 'defenders of secularism'. At the same time, however, hybrid strategies have emerged in which Muslims and non-Muslims have sought to culturally and socially adapt themselves. Through a review of online French media published between 2017 and 2020, as understood using social constructivism, this study explores these groups' construction of hybrid identities. Discourses were analyzed to identify their ideological schemes, utterances, references, and arguments, with linguistic analysis facilitated by NVIVO software. Analysis shows that the hybrid discourses of non-Muslim 'defenders of secularism' have been more prominent than those of Muslims. Furthermore, the narrative tendencies of these hybrid discourses indicate that non-Muslim groups have sought to promote diversity in religious practices in France, while Muslim groups have sought to integrate themselves into broader French society.Meningkatnya jumlah imigran, terutama imigran muslim menjadi persoalan sendiri pada kehidupan sosial politik Prancis. Seringkali terjadi gesekan-gesekan narasi mengenai keislaman antara dua kelompok, yaitu kelompok muslim; dan non-muslim yang melabelkan dirinya sebagai ‘pembela sekularitas’. Namun di sisi lain, muncul pula narasi hibrid yang memuat strategi adaptasi budaya dan sosial dari kelompok muslim maupun kelompok non-muslim. Maka dari itu, penelitian ini membahas konstruksi wacana hibrid pada dua kelompok tersebut di media online Prancis dari tahun 2017 sampai 2020 dengan menggunakan perspektif konstruktivitis sosial dalam masyarakat menurut Lev Vygostky. Data wacana dianalisis dengan skema ideologis, tuturan, referensial dan argumentasi dengan melihat konteks wacana dengan menggunakan alat bantu linguistik NVIVO. Hasil analisis menunjukkan bahwa wacana hibrid dari kelompok non-muslim ‘pembela sekularisme’ lebih tinggi daripada wacana hibrid dari kelompok muslim. Selain itu, pola-pola narasi konstruksi wacana hibrid menunjukkan bahwa kelompok kelompok non-muslim bersikap terbuka dengan adanya keberagaman agama dan praktik keagamaan di negara Prancis; dan kelompok muslim berkeinginan untuk dapat berintegrasi dengan masyarakat Prancis.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42047424","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 : 2021-12-08DOI: 10.18326/ijims.v11i2.213-241
M. Nasir, Muhammad Rijal
The Ministry of Religious Affairs of Indonesia continues to voice religious moderation to mainstream a peaceful Islamic discourse. This article aimed at looking at religious moderation values from several Islamic higher education institutions in Indonesia. The focus of article aims to find a pattern of the implementation of moderation in Islam in Islamic universities. This article discusses to what extent Islamic higher education institutions internalize religious moderation values to students. By conducting qualitative research, this article explores 3 Islamic higher education institutions in Indonesia: Universitas Islam Negeri Maulana Malik Ibrahim, Universitas Darussalam Gontor Ponorogo, and Ma’had Aly As'adiyah. The result shows that higher education institutions play a critical role in inculcating religious moderation values through pesantren institutions. The Pesantren universities have a role in transmitting moderate Islamic values through their curriculum and various religious activities. This research reveals that religious moderation is implicated in these 3 Islamic universities. The curriculum is eclectic and reflects moderation values, such as national commitment, tolerance, non-violence, and local culture accommodation. This study concludes that the three pesantrenuniversities in Indonesia have a distinctive pattern of emphasizing moderation in the three areas: theoretical, practical, and ideological aspect.
{"title":"Keeping the Middle Path: Mainstreaming Religious Moderation through Islamic Higher Education Institutions in Indonesia","authors":"M. Nasir, Muhammad Rijal","doi":"10.18326/ijims.v11i2.213-241","DOIUrl":"https://doi.org/10.18326/ijims.v11i2.213-241","url":null,"abstract":"The Ministry of Religious Affairs of Indonesia continues to voice religious moderation to mainstream a peaceful Islamic discourse. This article aimed at looking at religious moderation values from several Islamic higher education institutions in Indonesia. The focus of article aims to find a pattern of the implementation of moderation in Islam in Islamic universities. This article discusses to what extent Islamic higher education institutions internalize religious moderation values to students. By conducting qualitative research, this article explores 3 Islamic higher education institutions in Indonesia: Universitas Islam Negeri Maulana Malik Ibrahim, Universitas Darussalam Gontor Ponorogo, and Ma’had Aly As'adiyah. The result shows that higher education institutions play a critical role in inculcating religious moderation values through pesantren institutions. The Pesantren universities have a role in transmitting moderate Islamic values through their curriculum and various religious activities. This research reveals that religious moderation is implicated in these 3 Islamic universities. The curriculum is eclectic and reflects moderation values, such as national commitment, tolerance, non-violence, and local culture accommodation. This study concludes that the three pesantrenuniversities in Indonesia have a distinctive pattern of emphasizing moderation in the three areas: theoretical, practical, and ideological aspect. ","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49316007","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 : 2021-12-08DOI: 10.18326/ijims.v11i2.271-297
I. Rais
This study aims to look at the impact of the COVID-19 pandemic on divorce rates in Indonesia. Few months after the outbreak, the media reported the increasing rate of divorce. Some authorities and researchers have taken this information for granted; therefore, their responses can be misleading. This socio-legal study confronts the media reports with the statistical data on divorce case numbers received by the Religious (Islamic) Courts and the Religious Courts judges’ explanation about the issue. This study finds out that the one-year period (2020) of the COVID-19 pandemic has not influenced the rates of divorce cases submitted to the court. Social mobility restrictions and the inadequate use of the E-Court facility to enhance courts’ performance are among the causes of the crowding of divorce applicants. This implies that the current COVID-19 pandemic has little impact on divorce dynamics despite its significant influence on households’ economic instability and the increasing of domestic violence cases. With a more careful response to the media report, the authorities will be able to address the real issues faced by many households and the judiciary.
{"title":"The Impact of COVID-19 Pandemic on Divorce Rates among Indonesian Muslim Societies","authors":"I. Rais","doi":"10.18326/ijims.v11i2.271-297","DOIUrl":"https://doi.org/10.18326/ijims.v11i2.271-297","url":null,"abstract":"This study aims to look at the impact of the COVID-19 pandemic on divorce rates in Indonesia. Few months after the outbreak, the media reported the increasing rate of divorce. Some authorities and researchers have taken this information for granted; therefore, their responses can be misleading. This socio-legal study confronts the media reports with the statistical data on divorce case numbers received by the Religious (Islamic) Courts and the Religious Courts judges’ explanation about the issue. This study finds out that the one-year period (2020) of the COVID-19 pandemic has not influenced the rates of divorce cases submitted to the court. Social mobility restrictions and the inadequate use of the E-Court facility to enhance courts’ performance are among the causes of the crowding of divorce applicants. This implies that the current COVID-19 pandemic has little impact on divorce dynamics despite its significant influence on households’ economic instability and the increasing of domestic violence cases. With a more careful response to the media report, the authorities will be able to address the real issues faced by many households and the judiciary.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45277732","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 : 2021-12-08DOI: 10.18326/ijims.v11i2.185-212
Imam Mujahid
Pesantren (Islamic boarding school) has been contributing to build moderate character for Muslims in Indonesia towards globalization. However, amid peaceful Islam disseminated in the country, nowadays, radical Muslim movement challenges this character. This study aims to describe the construction of turats (traditional Muslim virtues), which has been taught in pesantren as an orthodox teachings legacy, to create young Muslim with moderate attitude through character education. It will also highlight about how and why character education with Islamic orthodoxy content is necessary to be inculcated in pesantren to produce moderate Muslim. Qualitative research was employed in this study, with a case study approach. In doing so, data collection was carried out through interviews, observation, and documents analysis techniques. The results demonstrated that the moderate character building based on the modernization of turats is derived from the renowned dogma of the ushul fiqh (traditional Islamic Jurisprudence); al muhafadhatu 'ala al-qadim as-sholih wal akhdu bi al-jadid al-ashlah (maintaining good tradition and employing the new-better one). It also revealed that within 24 hours pesantren learning activities, this jargon is disseminated to the students through the concept of Islamic guidance. In this concept, moderate character values infused to the student’s activities are rooted to the Qur'an (Muslim holy book) and Hadits (Prophet’s wisdom) as the religious foundation, the founding fathers’ vision (historical foundation), the pesantren mission (institutional foundation), and the contextual experience (empirical foundation) as well as the dynamic challenges of the globalization. The entire character education process paves a pivotal way to the moderate Muslim generation creation.
Pesantren（伊斯兰寄宿学校）一直在为印尼穆斯林建立温和的性格以走向全球化做出贡献。然而，在和平的伊斯兰教在该国传播的今天，激进的穆斯林运动挑战了这一特点。本研究旨在描述turats（穆斯林传统美德）的构建，该美德已被作为正统教义遗产在佩森特伦教授，以通过性格教育培养具有温和态度的年轻穆斯林。它还将强调如何以及为什么有必要在佩桑特伦灌输具有伊斯兰正统内容的品格教育，以培养温和的穆斯林。本研究采用定性研究，采用个案研究的方法。在这样做的过程中，数据收集是通过访谈、观察和文件分析技术进行的。研究结果表明，以图拉斯现代化为基础的温和品格建设源于伊斯兰传统法学的著名教条；al-muhafadhatu’ala al-qadim饰演sholih wal akhdu bi al-jadid al-ashlah（保持良好传统并采用新的更好的传统）。它还透露，在24小时的pesantren学习活动中，这种行话通过伊斯兰指导的概念传播给学生。在这个概念中，学生活动中融入的温和性格价值观植根于《古兰经》（穆斯林圣书）和《哈迪斯》（先知智慧）作为宗教基础、开国元勋的愿景（历史基础）、，以及全球化的背景经验（经验基础）和动态挑战。整个性格教育过程为温和的穆斯林一代的创造铺平了关键的道路。
{"title":"Islamic orthodoxy-based character education: creating moderate muslim in a modern pesantren in Indonesia","authors":"Imam Mujahid","doi":"10.18326/ijims.v11i2.185-212","DOIUrl":"https://doi.org/10.18326/ijims.v11i2.185-212","url":null,"abstract":"Pesantren (Islamic boarding school) has been contributing to build moderate character for Muslims in Indonesia towards globalization. However, amid peaceful Islam disseminated in the country, nowadays, radical Muslim movement challenges this character. This study aims to describe the construction of turats (traditional Muslim virtues), which has been taught in pesantren as an orthodox teachings legacy, to create young Muslim with moderate attitude through character education. It will also highlight about how and why character education with Islamic orthodoxy content is necessary to be inculcated in pesantren to produce moderate Muslim. Qualitative research was employed in this study, with a case study approach. In doing so, data collection was carried out through interviews, observation, and documents analysis techniques. The results demonstrated that the moderate character building based on the modernization of turats is derived from the renowned dogma of the ushul fiqh (traditional Islamic Jurisprudence); al muhafadhatu 'ala al-qadim as-sholih wal akhdu bi al-jadid al-ashlah (maintaining good tradition and employing the new-better one). It also revealed that within 24 hours pesantren learning activities, this jargon is disseminated to the students through the concept of Islamic guidance. In this concept, moderate character values infused to the student’s activities are rooted to the Qur'an (Muslim holy book) and Hadits (Prophet’s wisdom) as the religious foundation, the founding fathers’ vision (historical foundation), the pesantren mission (institutional foundation), and the contextual experience (empirical foundation) as well as the dynamic challenges of the globalization. The entire character education process paves a pivotal way to the moderate Muslim generation creation.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48104367","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 : 2021-06-26DOI: 10.18326/ijims.v11i1.185-207
M. Santoso, Yayah Khisbiyah
There is a gap between ideal Islam and real Islam. Ideal Islam means peace, greeting, safety, salvation, and conceptually means absolute submission to God`s Will. Real Islam resembles unresolved conflicts in some communities and unpleasant meanings to some non-Muslims. To minimize the gap, it is important to socialize peaceful Islamic values in the community through education. This study aims to explain Pendidikan Perdamaian Berbasis Islam (PPBI, the Islam-based Peace Education) program initiated by Pusat Studi Budaya dan Perubahan Sosial (PSB-PS, the Center for the Study of Culture and Social Change) at Universitas Muhammadiyah Surakarta (UMS). This participatory action research is especially to reveal Islamic values identified in the PPBI program in terms of its uniqueness, implementation, reflection, and implication. Based on the Sirah of the Prophet and the Al-Qur’an, the PPBI program has identified 15 Islamic values which contribute to peacebuilding. Those values were used as core contents of PPBI’s handbook and classroom program. The program has been implemented through series of activities ranging from seminars, FGDs, workshops, training of teachers, publication of books, and classroom implementation. PPBI program based on nonviolence and peacebuilding assumptions, i.e. to build a culture of peace, is designed as the formal peace education through learning materials and classroom processes either in any existing course or co-curricular activities.
理想的伊斯兰教和真实的伊斯兰教是有差距的。理想的伊斯兰意味着和平、问候、安全、救赎，在概念上意味着绝对服从真主的旨意。真正的伊斯兰教类似于一些社区中未解决的冲突和一些非穆斯林不愉快的含义。为了缩小差距，重要的是通过教育在社区中推广和平的伊斯兰价值观。本研究的目的是解释Pendidikan Perdamaian Berbasis Islam (PPBI，以伊斯兰教为基础的和平教育)计划，该计划由穆罕默德大学苏拉塔分校(UMS)的Pusat Studi Budaya dan Perubahan Social (PSB-PS，文化与社会变革研究中心)发起。这项参与性行动研究特别要揭示PPBI项目在其独特性、实施、反思和含义方面所确定的伊斯兰价值观。PPBI项目以先知的训诫和《古兰经》为基础，确定了15项有助于建设和平的伊斯兰价值观。这些价值观被用作PPBI手册和课堂计划的核心内容。该计划已通过一系列活动实施，包括研讨会、fgd、讲习班、教师培训、书籍出版和课堂实施。PPBI计划基于非暴力和建设和平的假设，即建立和平的文化，被设计为正式的和平教育，通过学习材料和课堂过程，无论是在任何现有的课程或课外活动。
{"title":"Islam-based peace education: values, program, reflection and implication","authors":"M. Santoso, Yayah Khisbiyah","doi":"10.18326/ijims.v11i1.185-207","DOIUrl":"https://doi.org/10.18326/ijims.v11i1.185-207","url":null,"abstract":"There is a gap between ideal Islam and real Islam. Ideal Islam means peace, greeting, safety, salvation, and conceptually means absolute submission to God`s Will. Real Islam resembles unresolved conflicts in some communities and unpleasant meanings to some non-Muslims. To minimize the gap, it is important to socialize peaceful Islamic values in the community through education. This study aims to explain Pendidikan Perdamaian Berbasis Islam (PPBI, the Islam-based Peace Education) program initiated by Pusat Studi Budaya dan Perubahan Sosial (PSB-PS, the Center for the Study of Culture and Social Change) at Universitas Muhammadiyah Surakarta (UMS). This participatory action research is especially to reveal Islamic values identified in the PPBI program in terms of its uniqueness, implementation, reflection, and implication. Based on the Sirah of the Prophet and the Al-Qur’an, the PPBI program has identified 15 Islamic values which contribute to peacebuilding. Those values were used as core contents of PPBI’s handbook and classroom program. The program has been implemented through series of activities ranging from seminars, FGDs, workshops, training of teachers, publication of books, and classroom implementation. PPBI program based on nonviolence and peacebuilding assumptions, i.e. to build a culture of peace, is designed as the formal peace education through learning materials and classroom processes either in any existing course or co-curricular activities.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46225570","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 : 2021-06-21DOI: 10.18326/ijims.v11i1.115-137
Imam Sutomo, B. Budihardjo
Religious nationalism is interpreted differently in its application in various countries. The purpose of this study is to explore the development of the meaning of religious nationalism values according to religious figures in Indonesia. The research method used to analyze social phenomena is a qualitative approach, using direct interviews and observations as the main data collection instruments. The essential results of this study are the values of religious nationalism must be preserved as a binder of social harmony since the formation of the Indonesian state. Religious figures view that the values of religious nationalism in Indonesia reject the secular state and the idea of an Islamic state (caliphate). The critical implication of this research is that religious figures promote the implementation of universal religious values in the public sphere and urge freedom of expression of religious activities democratically without discrimination for adherents of all religions.
{"title":"The rejection of religious nationalism towards the secular state and the Islamic caliphate: Indonesian religious figures perspective","authors":"Imam Sutomo, B. Budihardjo","doi":"10.18326/ijims.v11i1.115-137","DOIUrl":"https://doi.org/10.18326/ijims.v11i1.115-137","url":null,"abstract":"Religious nationalism is interpreted differently in its application in various countries. The purpose of this study is to explore the development of the meaning of religious nationalism values according to religious figures in Indonesia. The research method used to analyze social phenomena is a qualitative approach, using direct interviews and observations as the main data collection instruments. The essential results of this study are the values of religious nationalism must be preserved as a binder of social harmony since the formation of the Indonesian state. Religious figures view that the values of religious nationalism in Indonesia reject the secular state and the idea of an Islamic state (caliphate). The critical implication of this research is that religious figures promote the implementation of universal religious values in the public sphere and urge freedom of expression of religious activities democratically without discrimination for adherents of all religions.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48177176","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 : 2021-06-21DOI: 10.18326/ijims.v11i1.163-184
A. Rohayana, M. Sofi
As one important factor enabling Islamophobia, radicalism has been a global issue endangering personal safety and public security. It is strongly associated with incorrect understanding of religious doctrines. This paper aims to present a critique of religious paradigm promoted by the radical groups from principles of Islamic thought (usul fiqh) perspective. Using epistemological analysis to uncover the nature of their religious understanding and its justification, this study argues that radical religious paradigm is characterized with monolithic, textual, and rigid interpretation of the sacred texts. According to the radical groups, the sources of Islamic laws or teachings are restricted to only the Quran and the hadith, leaving no space for alternative interpretations. They do not give a place for ra’yu (reason) in determining the laws or teachings. In the other hands, usul fiqh maintains that the sources of the Islamic laws or teachings are not restricted to only the two said sources; it also gives a place for ra’yu (reason). From usul fiqh perspective, the sources can also be found in the form of isyarah (signalling) and ruh (spirit) of the Quran and the hadith. In this sense, usul fiqh refuses the literal interpretation proposed by the radical groups since not all of the texts in the Quran and the hadith can be understood literally.
{"title":"Critique of radical religious paradigm: an epistemological analysis from principles of Islamic thought","authors":"A. Rohayana, M. Sofi","doi":"10.18326/ijims.v11i1.163-184","DOIUrl":"https://doi.org/10.18326/ijims.v11i1.163-184","url":null,"abstract":"As one important factor enabling Islamophobia, radicalism has been a global issue endangering personal safety and public security. It is strongly associated with incorrect understanding of religious doctrines. This paper aims to present a critique of religious paradigm promoted by the radical groups from principles of Islamic thought (usul fiqh) perspective. Using epistemological analysis to uncover the nature of their religious understanding and its justification, this study argues that radical religious paradigm is characterized with monolithic, textual, and rigid interpretation of the sacred texts. According to the radical groups, the sources of Islamic laws or teachings are restricted to only the Quran and the hadith, leaving no space for alternative interpretations. They do not give a place for ra’yu (reason) in determining the laws or teachings. In the other hands, usul fiqh maintains that the sources of the Islamic laws or teachings are not restricted to only the two said sources; it also gives a place for ra’yu (reason). From usul fiqh perspective, the sources can also be found in the form of isyarah (signalling) and ruh (spirit) of the Quran and the hadith. In this sense, usul fiqh refuses the literal interpretation proposed by the radical groups since not all of the texts in the Quran and the hadith can be understood literally.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47557851","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 : 2021-06-21DOI: 10.18326/ijims.v11i1.139-162
Achmad Ushuluddin, A. Madjid, Siswanto Masruri, Mohammad Affan
There are three theories of human intelligence, namely Intellectual Quotient (IQ), Emotional Quotient (EQ), and Spiritual Quotient (SQ). In its subsequent development, following the SQ era that considered the God Spot in the human brain as a source of intelligence, the concept of the Heart’s Code (HC) indicates that the source of intelligence lies in the heart, not the brain. The SQ model proposed by Zohar-Marshall and the HC model suggested by Pearsall only touched the biological and psychological realms, namely the material brain and the material heart. Both have yet to touch upon the transcendental level of divinity i.e. the spiritual brain and the spiritual heart. Using Thomas Kuhn’s scientific revolution approach, the current article intends to prove that the source of intelligence is not the brain but the ruh (the soul). When God has perfected the creation of man by blowing ruh in him, the sense of hearing subsequently radiates through the ears, sight through the eyes, smell through the nose, speech through the mouth, taste through the tongue, and intelligence through the brain. As a consequence, the brain is but a tool; it is not a source of intelligence. If IQ, EQ, and SQ are regarded as intelligence models originating from the human mind, which is certainly artificial in nature, then Ruhani Quotient (RQ) is an intelligence model originally created by God. Ruhani Quotient (RQ), which is based on ruh, has implications on new studies pertaining to ‘ruhiology.’
{"title":"Shifting paradigm: from Intellectual Quotient, Emotional Quotient, and Spiritual Quotient toward Ruhani Quotient in ruhiology perspectives","authors":"Achmad Ushuluddin, A. Madjid, Siswanto Masruri, Mohammad Affan","doi":"10.18326/ijims.v11i1.139-162","DOIUrl":"https://doi.org/10.18326/ijims.v11i1.139-162","url":null,"abstract":"There are three theories of human intelligence, namely Intellectual Quotient (IQ), Emotional Quotient (EQ), and Spiritual Quotient (SQ). In its subsequent development, following the SQ era that considered the God Spot in the human brain as a source of intelligence, the concept of the Heart’s Code (HC) indicates that the source of intelligence lies in the heart, not the brain. The SQ model proposed by Zohar-Marshall and the HC model suggested by Pearsall only touched the biological and psychological realms, namely the material brain and the material heart. Both have yet to touch upon the transcendental level of divinity i.e. the spiritual brain and the spiritual heart. Using Thomas Kuhn’s scientific revolution approach, the current article intends to prove that the source of intelligence is not the brain but the ruh (the soul). When God has perfected the creation of man by blowing ruh in him, the sense of hearing subsequently radiates through the ears, sight through the eyes, smell through the nose, speech through the mouth, taste through the tongue, and intelligence through the brain. As a consequence, the brain is but a tool; it is not a source of intelligence. If IQ, EQ, and SQ are regarded as intelligence models originating from the human mind, which is certainly artificial in nature, then Ruhani Quotient (RQ) is an intelligence model originally created by God. Ruhani Quotient (RQ), which is based on ruh, has implications on new studies pertaining to ‘ruhiology.’","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48635189","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 : 2021-06-21DOI: 10.18326/ijims.v11i1.1-27
Saifuddin Dhuhri, Hamka Hasan, Ahmad Sholeh Sakni, Iffatul Umniati Ismail
This study aims to explore the passive Islamophobia in the arts and culture subjects on the KTSP and K-13 curriculum of secondary schools. Employing the representation theory, this article explores the relationship between marginality and Islamophobia integrated into the fine arts curriculum. Through content analysis of 2 textbooks for grades VII and VIII, some elements of marginalization in the Islamic cultural values were found. The conception of Indonesian nationality originates from various internal solidarity and contestation between Islamism, Hinduism and secularism in resistance to imperialism. The fallacy in the narrative of the mainstream of Indonesian nationalism seen as deeply rooted in the legacy of Majapahit/Hinduism, which unwittingly calls Indonesia the new Majapahit needs to be straightened out. The construction of cultural nationalism, meanwhile, overrides Islamic culture and identity. This article indicates that the teaching of the nationality of Indonesian culture does not consider the heritage of Islamic arts and culture. The marginality and exclusion of Islamic arts and culture in the construction of Indonesian nationality through the art curriculum and art education policy shows passive Islamophobia internalized therein, instead of the existence of accommodation and respect for Islamic culture.
{"title":"Passive Islamophobia and cultural national construction: a critical note on art curriculum","authors":"Saifuddin Dhuhri, Hamka Hasan, Ahmad Sholeh Sakni, Iffatul Umniati Ismail","doi":"10.18326/ijims.v11i1.1-27","DOIUrl":"https://doi.org/10.18326/ijims.v11i1.1-27","url":null,"abstract":"This study aims to explore the passive Islamophobia in the arts and culture subjects on the KTSP and K-13 curriculum of secondary schools. Employing the representation theory, this article explores the relationship between marginality and Islamophobia integrated into the fine arts curriculum. Through content analysis of 2 textbooks for grades VII and VIII, some elements of marginalization in the Islamic cultural values were found. The conception of Indonesian nationality originates from various internal solidarity and contestation between Islamism, Hinduism and secularism in resistance to imperialism. The fallacy in the narrative of the mainstream of Indonesian nationalism seen as deeply rooted in the legacy of Majapahit/Hinduism, which unwittingly calls Indonesia the new Majapahit needs to be straightened out. The construction of cultural nationalism, meanwhile, overrides Islamic culture and identity. This article indicates that the teaching of the nationality of Indonesian culture does not consider the heritage of Islamic arts and culture. The marginality and exclusion of Islamic arts and culture in the construction of Indonesian nationality through the art curriculum and art education policy shows passive Islamophobia internalized therein, instead of the existence of accommodation and respect for Islamic culture.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2021-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42772138","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}
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