Pub Date : 2019-05-24DOI: 10.18326/IJIMS.V9I1.111-134
A. Mu’ti, A. Burhani
Surveys and researches have indicated various factors leading to or instigating the rise of religious intolerance in Indonesia after the Reformasi in 1998. This study, however, aims to see intolerance and discrimination as something embedded in Indonesian ideology, i.e. Pancasila, which seems to be lacking in previous studies, including the studies on the connection between Pancasila and discriminative regulations implemented is several districts and provinces in Indonesia. The questions dealt with in this paper are the following: Why did religious radical groups able to exert their influence to the government and moderate Muslim majority in treating minorities? What are, if any, the constitutional and legal limits of religious freedom in Indonesia? This paper aims to scrutinize constitutional and legal documents, including the first pillar of Pancasila, to find their shortcomings in protecting religious freedom. This paper argues that Pancasila has set Indonesia into religiously monotheistic state, which provided the government the necessary tool to force non-theistic, polytheistic, and non-monotheistic religions to modify their theological beliefs in order to be accepted as recognized or official religions. Pancasila also justifies the existence of favoritism to certain religions deemed fit to this ideology. Berbagai survei dan penelitian telah menunjukkan berbagai faktor yang menyebabkan atau memicu bangkitnya intoleransi beragama di Indonesia setelah Reformasi tahun 1998. Penelitian ini ingin melihat intoleransi dan diskriminasi sebagai sesuatu yang secara tak sadar tertanam dalam ideologi Indonesia, yaitu Pancasila. Tema ini tampaknya kurang menjadi perhatian dalam studi sebelumnya, termasuk studi tentang hubungan antara Pancasila dan peraturan diskriminatif yang diterapkan di beberapa kabupaten dan provinsi di Indonesia. Pertanyaan yang dibahas dalam artikel ini diantaranya adalah: Mengapa kelompok-kelompok radikal keagamaan dapat mempengaruhi pemerintah dan mayoritas umat Muslim yang moderat dalam bersikap terhadap kelompok minoritas? Apa, jika ada, batasan konstitusional dan legal kebebasan beragama di Indonesia? Artikel ini bertujuan untuk meneliti dokumen dokumen konstitusional dan hukum, termasuk pilar pertama Pancasila, untuk menemukan kekurangan dalam melindungi kebebasan beragama. Artikel ini berargumen bahwa Pancasila telah menetapkan Indonesia menjadi negara monoteistik religius, yang memberikan pemerintah piranti yang diperlukan untuk memaksa agama-agama non-teistik, politeistis, dan non-monoteistik untuk memodifikasi keyakinan teologis mereka agar diterima sebagai agama yang diakui atau resmi. Pancasila juga membenarkan keberadaan favoritisme untuk agama-agama tertentu yang dianggap cocok dengan ideologi ini.
调查和研究表明，各种因素导致或煽动了1998年改革后印度尼西亚宗教不容忍现象的增加。然而，本研究旨在将不容忍和歧视视为根植于印度尼西亚意识形态中的东西，即Pancasila，这在以往的研究中似乎是缺乏的，包括对Pancasila与印度尼西亚几个地区和省份实施的歧视性法规之间关系的研究。本文研究的问题是:为什么宗教激进团体能够对政府和温和的穆斯林多数派在对待少数民族方面施加影响?如果有的话，印尼宪法和法律对宗教自由有什么限制?本文旨在审视宪法和法律文件，包括Pancasila的第一支柱，以发现其在保护宗教自由方面的不足。本文认为，潘卡西拉将印尼变成了宗教上的一神国家，这为政府提供了必要的工具，迫使非一神宗教、多神宗教和非一神宗教修改其神学信仰，以被接受为公认或官方宗教。潘卡西拉也为某些被认为适合这种意识形态的宗教偏袒的存在辩护。berbagi调查，dan penelitian, telah, menunjukkan, berbagi因子，yang, menyebaban, menujii, berbagi因子，berbagi因子，berbagi因子，menyebaban因子，memu, bangkitnya, beragama，印度尼西亚，setelah, Reformasi, 1998。Penelitian iningin meliat不容忍，但不容忍，但不容忍，但不容忍，不容忍，不容忍，不容忍，不容忍。Tema ini tampaknya kurang menjadi perhatian dalam studi sebelumnya, termasuk studi tentenang hubungan antara Pancasila dan peraturan disriminmini yang diterapkan di beberapa kabupten dan provinsi di Indonesia。这句话的意思是:“孟嘎巴kelompok-kelompok激进的keagamaan dapat mempengaruhi peremintah dan mayoritas umat穆斯林yang moderat dalam bersikap terhadap kelompok少数民族”。印尼的宪法和法律是什么?Artikel ini bertujuan untuk meneliti dokumen dokumen constitution dan hukum, termasuk pilar perama Pancasila, untuk menemukan kekurangan dalam melindungi kebebasan beragama。Artikel ini berargumen bahwa Pancasila telah menetapkan Indonesia menjadi negara monoteistik religius, yang memberikan peremintah piranti yang diperlukan untuk memaksa agama-agama non-teistik, poliisttis, dan nonmonotetik untuk memodifikasi keyakinan technologis mereka agar diterima sebagai agama yang diakui atau resmi。Pancasila juga成员，arkan keberadaan最喜欢的untuk agama-agama tertenu yang dianggap, coco dengan意识形态。
{"title":"The limits of religious freedom in Indonesia: with reference to the first pillar Ketuhanan Yang Maha Esa of Pancasila","authors":"A. Mu’ti, A. Burhani","doi":"10.18326/IJIMS.V9I1.111-134","DOIUrl":"https://doi.org/10.18326/IJIMS.V9I1.111-134","url":null,"abstract":"Surveys and researches have indicated various factors leading to or instigating the rise of religious intolerance in Indonesia after the Reformasi in 1998. This study, however, aims to see intolerance and discrimination as something embedded in Indonesian ideology, i.e. Pancasila, which seems to be lacking in previous studies, including the studies on the connection between Pancasila and discriminative regulations implemented is several districts and provinces in Indonesia. The questions dealt with in this paper are the following: Why did religious radical groups able to exert their influence to the government and moderate Muslim majority in treating minorities? What are, if any, the constitutional and legal limits of religious freedom in Indonesia? This paper aims to scrutinize constitutional and legal documents, including the first pillar of Pancasila, to find their shortcomings in protecting religious freedom. This paper argues that Pancasila has set Indonesia into religiously monotheistic state, which provided the government the necessary tool to force non-theistic, polytheistic, and non-monotheistic religions to modify their theological beliefs in order to be accepted as recognized or official religions. Pancasila also justifies the existence of favoritism to certain religions deemed fit to this ideology. Berbagai survei dan penelitian telah menunjukkan berbagai faktor yang menyebabkan atau memicu bangkitnya intoleransi beragama di Indonesia setelah Reformasi tahun 1998. Penelitian ini ingin melihat intoleransi dan diskriminasi sebagai sesuatu yang secara tak sadar tertanam dalam ideologi Indonesia, yaitu Pancasila. Tema ini tampaknya kurang menjadi perhatian dalam studi sebelumnya, termasuk studi tentang hubungan antara Pancasila dan peraturan diskriminatif yang diterapkan di beberapa kabupaten dan provinsi di Indonesia. Pertanyaan yang dibahas dalam artikel ini diantaranya adalah: Mengapa kelompok-kelompok radikal keagamaan dapat mempengaruhi pemerintah dan mayoritas umat Muslim yang moderat dalam bersikap terhadap kelompok minoritas? Apa, jika ada, batasan konstitusional dan legal kebebasan beragama di Indonesia? Artikel ini bertujuan untuk meneliti dokumen dokumen konstitusional dan hukum, termasuk pilar pertama Pancasila, untuk menemukan kekurangan dalam melindungi kebebasan beragama. Artikel ini berargumen bahwa Pancasila telah menetapkan Indonesia menjadi negara monoteistik religius, yang memberikan pemerintah piranti yang diperlukan untuk memaksa agama-agama non-teistik, politeistis, dan non-monoteistik untuk memodifikasi keyakinan teologis mereka agar diterima sebagai agama yang diakui atau resmi. Pancasila juga membenarkan keberadaan favoritisme untuk agama-agama tertentu yang dianggap cocok dengan ideologi ini.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2019-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42016130","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 : 2018-12-02DOI: 10.18326/ijims.v8i2.253-279
Saad Boulahnane
This article analyzes the Ground Zero Mosque discursive event and the discourses surrounding the American Muslim Community and explores the role of the media in the production and reproduction processes of anti-Muslim frames. To understand Islamophobia in the United States in the context of religious pluralism, this article adopts Critical Discourse Analysis, under which two theories unfold: sourcing theory and framing theory. The sourcing analysis targeted the media voices monitoring the discourses and contributing to the discursive construction and interpretation of mosque proposal into an agenda-led image. The second theory is framing, which consists of including a perceived reality—in the news—, making it more salient, and presenting it to the audience. The data analyzed were collected from CNN and Fox News via Lexis Nexis online academic database. A total of 225 media transcripts—(n=138) Fox News and (n=87) CNN—constituted the text and were coded and analyzed using Atlas.ti data mining software program. The critical analysis has resulted in a number of 180 voices—e.g. journalists, politicians, academics, officials, etc. — contribution of the discursive construction of the non-violence event, ofwhich 150 were anti-Muslim activists, journalists, politicians, reportedly formerMuslim Brotherhood member, etc. The study has also resulted in two mainframes: frame of illegitimacy and frame of terrorism, transforming the nonviolenceevent into a celebrated violent one, thereby providing a vivid image ofAmerica’s project of religious pluralism and its capacity to accommodate thereligions existing within the American confines.Artikel ini menganalisis peristiwa acara diskursif Masjid Ground Zero danwacana seputar Komunitas Muslim Amerika dan mengeksplorasi peran mediadalam proses produksi dan reproduksi bingkai anti-Muslim. Untuk memahamiIslamophobia di Amerika Serikat dalam konteks pluralisme agama, artikelini mengadopsi Analisis Wacana Kritis, di mana dua teori terungkap: teorisumber dan teori framing. Analisis sumber menargetkan suara-suara mediayang memonopoli wacana dan berkontribusi pada konstruksi diskursif daninterpretasi proposal masjid ke dalam pencitraan yang dipimpin oleh suatuagenda. Teori kedua adalah framing, yang terdiri dari memasukkan realitas yangdirasakan — dalam berita—, membuatnya lebih menonjol, dan menyajikannyakepada pemirsa. Data yang dianalisis dikumpulkan dari CNN dan Fox Newsmelalui database akademik online Lexis Nexis. Sebanyak 225 transkrip media—(n = 138) Fox News dan (n = 87) CNN — merupakan teks dan dikodekandan dianalisis menggunakan program perangkat lunak data mining Atlas.ti.Analisis kritis telah menghasilkan sejumlah 180 suara — misalnya wartawan,politisi, akademisi, pejabat, dll. - berkontribusi terhadap konstruksi diskursifdari peristiwa non-kekerasan, yang 150 di antaranya adalah aktivis anti-Muslim,jurnalis, politisi, mantan anggota Ikhwanul Muslimin, dll. Studi ini juga telahmenghasilkan dua kerangka utama: bin
{"title":"Ground Zero mosque in the context of America’s post-9/11 religious pluralism: CDA of mainstream news media’s coverage of the discursive event","authors":"Saad Boulahnane","doi":"10.18326/ijims.v8i2.253-279","DOIUrl":"https://doi.org/10.18326/ijims.v8i2.253-279","url":null,"abstract":"This article analyzes the Ground Zero Mosque discursive event and the discourses surrounding the American Muslim Community and explores the role of the media in the production and reproduction processes of anti-Muslim frames. To understand Islamophobia in the United States in the context of religious pluralism, this article adopts Critical Discourse Analysis, under which two theories unfold: sourcing theory and framing theory. The sourcing analysis targeted the media voices monitoring the discourses and contributing to the discursive construction and interpretation of mosque proposal into an agenda-led image. The second theory is framing, which consists of including a perceived reality—in the news—, making it more salient, and presenting it to the audience. The data analyzed were collected from CNN and Fox News via Lexis Nexis online academic database. A total of 225 media transcripts—(n=138) Fox News and (n=87) CNN—constituted the text and were coded and analyzed using Atlas.ti data mining software program. The critical analysis has resulted in a number of 180 voices—e.g. journalists, politicians, academics, officials, etc. — contribution of the discursive construction of the non-violence event, ofwhich 150 were anti-Muslim activists, journalists, politicians, reportedly formerMuslim Brotherhood member, etc. The study has also resulted in two mainframes: frame of illegitimacy and frame of terrorism, transforming the nonviolenceevent into a celebrated violent one, thereby providing a vivid image ofAmerica’s project of religious pluralism and its capacity to accommodate thereligions existing within the American confines.Artikel ini menganalisis peristiwa acara diskursif Masjid Ground Zero danwacana seputar Komunitas Muslim Amerika dan mengeksplorasi peran mediadalam proses produksi dan reproduksi bingkai anti-Muslim. Untuk memahamiIslamophobia di Amerika Serikat dalam konteks pluralisme agama, artikelini mengadopsi Analisis Wacana Kritis, di mana dua teori terungkap: teorisumber dan teori framing. Analisis sumber menargetkan suara-suara mediayang memonopoli wacana dan berkontribusi pada konstruksi diskursif daninterpretasi proposal masjid ke dalam pencitraan yang dipimpin oleh suatuagenda. Teori kedua adalah framing, yang terdiri dari memasukkan realitas yangdirasakan — dalam berita—, membuatnya lebih menonjol, dan menyajikannyakepada pemirsa. Data yang dianalisis dikumpulkan dari CNN dan Fox Newsmelalui database akademik online Lexis Nexis. Sebanyak 225 transkrip media—(n = 138) Fox News dan (n = 87) CNN — merupakan teks dan dikodekandan dianalisis menggunakan program perangkat lunak data mining Atlas.ti.Analisis kritis telah menghasilkan sejumlah 180 suara — misalnya wartawan,politisi, akademisi, pejabat, dll. - berkontribusi terhadap konstruksi diskursifdari peristiwa non-kekerasan, yang 150 di antaranya adalah aktivis anti-Muslim,jurnalis, politisi, mantan anggota Ikhwanul Muslimin, dll. Studi ini juga telahmenghasilkan dua kerangka utama: bin","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47621505","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 : 2018-12-02DOI: 10.18326/ijims.v8i2.199-223
M. Affan
So far, terrorism tends to be considered using asymmetric warfare methods rather than proxy warfare methods. Even though some terror attacks around the world carried out by people inspired by terrorism indicate that terrorist groups such as IS are carrying out proxy warfare methods. Based on this problem, the following article will describe the threat of IS terrorism through proxy warfare. The aims of this research to map the threat of IS proxy warfare on Indonesian Millennial Muslims. By using library research methods, this research is expected to have positive implications for the efforts to deradicalize terrorism among Indonesian Millennial Muslims. The conclusion of this research obtained shows that the advancement of communication technology has facilitated IS to spread its terrorism in Indonesia through online magazine propaganda in Bahasa Indonesia. This effort is really a threat for Indonesian Millennial Muslims who are very active in using the internet daily. In this way, IS seeks to influence Indonesian Millennial Muslims to become their proxy in running nikayah operations independently. Thus, the threat of terrorism throughout the world has also evolved from the threat of asymmetric warfare to the threat of proxy warfare, especially to Millennial Muslims.Sampai sejauh ini, terorisme cenderung dianggap menggunakan metode peperangan asimetris daripada peperangan proksi. Meski begitu, beberapa serangan teror di seluruh dunia yang dilakukan oleh orang-orang yang terinspirasi terorisme mengindikasikan bahwa kelompok teroris semacam IS sedangmenjalankan metode peperangan proksi. Berdasarkan permasalahan ini, artikelberikut akan menjelaskan ancaman terorisme IS melalui peperangan proksi.Tujuan dari penelitain ini adalah memetakan ancaman peperangan proksi ISpada Muslim Milenial Indonesia. Dengan menggunakan metode penelitianpustaka, penelitian ini diharapkan dapat berimplikasi positif pada usahaderadikalisasi terorisme pada Muslim Indonesia. Kesimpulan penelitian sendirimenunjukkan bahwa kemajuan teknologi komunikasi telah memfasilitasi ISuntuk menyebarkan terorisme di Indonesia melalui propaganda majalah daringdalam Bahasa Indonesia. Upaya ini benar-benar menjadi ancaman bagi MuslimMilenial Indonesia yang sangat aktif menggunakan internet setiap hari. Dengancara ini, IS berusaha mempengaruhi Muslim Milenial Indonesia untuk menjadiwakil mereka dalam menjalankan operasi nikayah secara mandiri. Dengandemikian, ancaman terorisme diseluruh dunia juga telah berevolusi dariancaman peperangan asimetris kepada ancaman peperangan proksi khususnyapada Muslim Milenial.
到目前为止，恐怖主义倾向于使用非对称战争方法，而不是代理战争方法。虽然在世界范围内，受到恐怖主义鼓动的人实施了一些恐怖袭击，但这表明IS等恐怖组织正在使用代理人战争的方式。基于这个问题，下面的文章将描述IS恐怖主义通过代理人战争的威胁。这项研究的目的是绘制IS代理战争对印度尼西亚千禧一代穆斯林的威胁。通过使用图书馆的研究方法，这项研究有望对印尼千禧一代穆斯林中去极端化恐怖主义的努力产生积极影响。本研究得出的结论表明，通信技术的进步促进了IS在印度尼西亚通过在线杂志宣传印尼语传播其恐怖主义。这种努力对每天都非常活跃地使用互联网的印尼千禧一代穆斯林来说确实是一种威胁。通过这种方式，IS试图影响印度尼西亚的千禧一代穆斯林，使他们成为独立开展尼卡雅行动的代理人。因此，世界各地的恐怖主义威胁也从不对称战争的威胁演变为代理战争的威胁，特别是对千禧一代穆斯林的威胁。Sampai sejauh ini，恐怖主义中心，dianggap, menggunakan, medeperangangan, asimetrisdaripada, perangangan, proksi。“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“恐怖主义”是一种“极端主义”，是一种“极端主义”，是一种“极端主义”。Tujuan dari penelitain ini adalah memetakan和aman perperangan proksi ISpada穆斯林千年印度尼西亚。denan menggunakan metode penelitianpustaka, penelitian ini diharapkan dapat berimplikasi positif pada ushaderadikalisasi恐怖主义pada穆斯林印度尼西亚。印尼恐怖主义:印尼恐怖主义:印尼恐怖主义:宣传印尼语。Upaya ini benar-benar menjadi ancaman bagi muslim millennial印度尼西亚yang sangat aktif menggunakan互联网设置hari。穆斯林，穆斯林，千禧年印度尼西亚untuk menjadiwakil mereka dalam menjalankan operasi nikayah secara mandiri。Dengandemikian, anaman恐怖主义diseluruh dunia juga telah berevolusi dariancan perperangan和asimetris kepada anaman perperangan和proksi khususnyapada穆斯林千年。
{"title":"The threat of IS proxy warfare on Indonesian Millennial Muslims","authors":"M. Affan","doi":"10.18326/ijims.v8i2.199-223","DOIUrl":"https://doi.org/10.18326/ijims.v8i2.199-223","url":null,"abstract":"So far, terrorism tends to be considered using asymmetric warfare methods rather than proxy warfare methods. Even though some terror attacks around the world carried out by people inspired by terrorism indicate that terrorist groups such as IS are carrying out proxy warfare methods. Based on this problem, the following article will describe the threat of IS terrorism through proxy warfare. The aims of this research to map the threat of IS proxy warfare on Indonesian Millennial Muslims. By using library research methods, this research is expected to have positive implications for the efforts to deradicalize terrorism among Indonesian Millennial Muslims. The conclusion of this research obtained shows that the advancement of communication technology has facilitated IS to spread its terrorism in Indonesia through online magazine propaganda in Bahasa Indonesia. This effort is really a threat for Indonesian Millennial Muslims who are very active in using the internet daily. In this way, IS seeks to influence Indonesian Millennial Muslims to become their proxy in running nikayah operations independently. Thus, the threat of terrorism throughout the world has also evolved from the threat of asymmetric warfare to the threat of proxy warfare, especially to Millennial Muslims.Sampai sejauh ini, terorisme cenderung dianggap menggunakan metode peperangan asimetris daripada peperangan proksi. Meski begitu, beberapa serangan teror di seluruh dunia yang dilakukan oleh orang-orang yang terinspirasi terorisme mengindikasikan bahwa kelompok teroris semacam IS sedangmenjalankan metode peperangan proksi. Berdasarkan permasalahan ini, artikelberikut akan menjelaskan ancaman terorisme IS melalui peperangan proksi.Tujuan dari penelitain ini adalah memetakan ancaman peperangan proksi ISpada Muslim Milenial Indonesia. Dengan menggunakan metode penelitianpustaka, penelitian ini diharapkan dapat berimplikasi positif pada usahaderadikalisasi terorisme pada Muslim Indonesia. Kesimpulan penelitian sendirimenunjukkan bahwa kemajuan teknologi komunikasi telah memfasilitasi ISuntuk menyebarkan terorisme di Indonesia melalui propaganda majalah daringdalam Bahasa Indonesia. Upaya ini benar-benar menjadi ancaman bagi MuslimMilenial Indonesia yang sangat aktif menggunakan internet setiap hari. Dengancara ini, IS berusaha mempengaruhi Muslim Milenial Indonesia untuk menjadiwakil mereka dalam menjalankan operasi nikayah secara mandiri. Dengandemikian, ancaman terorisme diseluruh dunia juga telah berevolusi dariancaman peperangan asimetris kepada ancaman peperangan proksi khususnyapada Muslim Milenial.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48831277","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 : 2018-12-02DOI: 10.18326/IJIMS.V8I2.225-252
R. Rahmawati, Kasim Yahiji, Choirul Mahfud, J. Alfin, Much Koiri
This article aims to explore the Chinese ways of being Muslim, from buildingthe Cheng Hoo mosque to serving Islamic education and media literacy. Inthe current millennial disruption era, the role of communication medialiteracy in the contemporary Indonesian Chinese Muslim community needsto be studied further, especially its role in supporting the status of being goodChinese Muslim. This article is also intended to discuss the Chinese ways offostering converts and Chinese Muslims through both communication medialiteracy and information technology literacy. Through media analysis method,communication media literacy is part of communication which is based on whosays what, in which channel, to whom, with what effects. This research finds outthat communication media literacy is used by the Indonesian Chinese Muslimcommunity through the publication of Cheng Hoo magazine, WhatsApp ForumPITI Jatim, website, and Facebook. All of these media are used and have asignificant effect on the relation, interaction, aspiration, and communicationbetween the Chinese Muslim community and Chinese non-Muslim community,and the Chinese Muslim community with non-Chinese Muslims in Indonesia.Moreover, the Chinese ways of being good Muslims could also be understoodfrom various ways in establishing Cheng Hoo Mosque, Islamic educationservices based on Chinese community from Kindergarten, Islamic ElementarySchool, Pesantren, and routine or regular discussions.Artikel ini bertujuan untuk mengeksplorasi bagaimana cara-cara orangTionghoa menjadi Muslim dari upaya pembangunan masjid Cheng Hoo hinggapelayanan pendidikan Islam dan literasi media. Di era disrupsi milenial sepertisaat ini, peran literasi media komunikasi dalam komunitas Tionghoa Muslimdi Indonesia kontemporer perlu dikaji lebih lanjut, khususnya perannya dalammendukung menjadi muslim Tionghoa yang baik. Paper ini juga bertujuanuntuk membahas cara Tionghoa dalam pembinaan mualaf dan MuslimTionghoa melalui literasi media komunikasi dan teknologi informasi. Melaluimetode analisis media, literasi media komunikasi merupakan bagian darikomunikasi yang berbasis pada siapa bicara apa, kapan, di mana dan melaluimedia apa serta apa dampaknya. Hasil penelitian menunjukkan bahwa literasimedia komunikasi yang digunakan komunitas Tionghoa Muslim di Indonesiamelalui penerbitan majalah Cheng Hoo, WhatsApp Forum PITI Jatim, Website dan Facebook. Semua media tersebut digunakan dan memiliki dampak signifikanbagi relasi, interaksi dan komunikasi antara komunitas Tionghoa Muslimdengan Tionghoa non-Muslim dan komunitas Tionghoa Muslim dengan non-Tionghoa Muslim di negeri ini. Lebih dari itu, cara Tionghoa menjadi Muslimyang baik juga terlihat dalam beberapa pelayanan pendidikan Islam berbasiskomunitas Tionghoa di Indonesia dari Taman Kanak-Kanak, Sekolah DasarIslam, pengajian rutin, dan Pesantren.
{"title":"Chinese ways of being good Muslim: from the Cheng Hoo Mosque to Islamic education and media literacy","authors":"R. Rahmawati, Kasim Yahiji, Choirul Mahfud, J. Alfin, Much Koiri","doi":"10.18326/IJIMS.V8I2.225-252","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I2.225-252","url":null,"abstract":"This article aims to explore the Chinese ways of being Muslim, from buildingthe Cheng Hoo mosque to serving Islamic education and media literacy. Inthe current millennial disruption era, the role of communication medialiteracy in the contemporary Indonesian Chinese Muslim community needsto be studied further, especially its role in supporting the status of being goodChinese Muslim. This article is also intended to discuss the Chinese ways offostering converts and Chinese Muslims through both communication medialiteracy and information technology literacy. Through media analysis method,communication media literacy is part of communication which is based on whosays what, in which channel, to whom, with what effects. This research finds outthat communication media literacy is used by the Indonesian Chinese Muslimcommunity through the publication of Cheng Hoo magazine, WhatsApp ForumPITI Jatim, website, and Facebook. All of these media are used and have asignificant effect on the relation, interaction, aspiration, and communicationbetween the Chinese Muslim community and Chinese non-Muslim community,and the Chinese Muslim community with non-Chinese Muslims in Indonesia.Moreover, the Chinese ways of being good Muslims could also be understoodfrom various ways in establishing Cheng Hoo Mosque, Islamic educationservices based on Chinese community from Kindergarten, Islamic ElementarySchool, Pesantren, and routine or regular discussions.Artikel ini bertujuan untuk mengeksplorasi bagaimana cara-cara orangTionghoa menjadi Muslim dari upaya pembangunan masjid Cheng Hoo hinggapelayanan pendidikan Islam dan literasi media. Di era disrupsi milenial sepertisaat ini, peran literasi media komunikasi dalam komunitas Tionghoa Muslimdi Indonesia kontemporer perlu dikaji lebih lanjut, khususnya perannya dalammendukung menjadi muslim Tionghoa yang baik. Paper ini juga bertujuanuntuk membahas cara Tionghoa dalam pembinaan mualaf dan MuslimTionghoa melalui literasi media komunikasi dan teknologi informasi. Melaluimetode analisis media, literasi media komunikasi merupakan bagian darikomunikasi yang berbasis pada siapa bicara apa, kapan, di mana dan melaluimedia apa serta apa dampaknya. Hasil penelitian menunjukkan bahwa literasimedia komunikasi yang digunakan komunitas Tionghoa Muslim di Indonesiamelalui penerbitan majalah Cheng Hoo, WhatsApp Forum PITI Jatim, Website dan Facebook. Semua media tersebut digunakan dan memiliki dampak signifikanbagi relasi, interaksi dan komunikasi antara komunitas Tionghoa Muslimdengan Tionghoa non-Muslim dan komunitas Tionghoa Muslim dengan non-Tionghoa Muslim di negeri ini. Lebih dari itu, cara Tionghoa menjadi Muslimyang baik juga terlihat dalam beberapa pelayanan pendidikan Islam berbasiskomunitas Tionghoa di Indonesia dari Taman Kanak-Kanak, Sekolah DasarIslam, pengajian rutin, dan Pesantren.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45768099","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 : 2018-12-02DOI: 10.18326/IJIMS.V8I2.309-334
M. Nor, Issa Khan, Mohammad Elius
This study evaluates the concept of religious freedom and interreligious relationships in Islam. The research engages in textual analysis and historical interpretation of the Qur’an and Sunnah (the Prophetic tradition) regarding the freedom of religious beliefs and practices as well as Muslim relationships with people of other religions. The study shows that Islam plays a unique role in providing every individual with the complete freedom to possess and practiceany religion, culture or ideology. It also shows that as a universal religion,Islam advocates a harmonious relationship among the people of differentreligions, cultures and civilisations for the peaceful coexistence and harmoniousdevelopment of all human beings. The study concludes that Islam as a completeway of life preserves the beliefs and practices of every individual and maintainsa peaceful relationship between the followers of one religion and another. Itconstitutes a viable model for resolving religious hatred and promoting peaceand justice among people of diverse ethnic, religious and cultural backgrounds.
{"title":"Analysing the conceptual framework of religious freedom and interreligious relationship in Islam","authors":"M. Nor, Issa Khan, Mohammad Elius","doi":"10.18326/IJIMS.V8I2.309-334","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I2.309-334","url":null,"abstract":"This study evaluates the concept of religious freedom and interreligious relationships in Islam. The research engages in textual analysis and historical interpretation of the Qur’an and Sunnah (the Prophetic tradition) regarding the freedom of religious beliefs and practices as well as Muslim relationships with people of other religions. The study shows that Islam plays a unique role in providing every individual with the complete freedom to possess and practiceany religion, culture or ideology. It also shows that as a universal religion,Islam advocates a harmonious relationship among the people of differentreligions, cultures and civilisations for the peaceful coexistence and harmoniousdevelopment of all human beings. The study concludes that Islam as a completeway of life preserves the beliefs and practices of every individual and maintainsa peaceful relationship between the followers of one religion and another. Itconstitutes a viable model for resolving religious hatred and promoting peaceand justice among people of diverse ethnic, religious and cultural backgrounds.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49585804","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 : 2018-12-02DOI: 10.18326/ijims.v8i2.281-308
Waston Waston
This paper aims to study the teachings of peace invented in the Javanese tradition particularly by Sunan Kalijaga. Sunan Kalijaga was a Muslim saint in the 15th century AD who taught mystical-philosophical teachings. His role permeates in the Javanese tradition so peaceful values that are embedded in its teachings still be traced and developed. We conducted a literature study on the role, influence and legacy of Sunan Kalijaga. We focused on his philosophical approach to religious thought as oppose to the mystical aspect. Our findings show that Sunan Kalijaga succeeded in using proper choice of words to combine Islamic values and predominant cultural elements (e.g., Hinduism, Buddhism). Therefore, instead of using the Arabic terms, Sunan Kalijaga used many old Javanese and Sanskrit terms commonly used in the 15th-16th century Javanese society. As an implication, Sunan Kalijaga created terms that are less Islamic but loaded with Islamic values. His examination is not only inherited into terms, but also practices, symbols and institutions. Among those Javanese traditions, some of them are critically important in supporting peace-building. This paper reaps the peaceful values of the Sunan teachings in the hope of countering the stream of extreme ideologies that have recently flooded the public. Paper ini bertujuan mengunduh ajaran damai yang ditanam dalam tradisi Jawaterutama yang disemai oleh Sunan Kalijaga. Sunan Kalijaga adalah seorang walipada abad ke 15 M yang memiliki ajaran bersifat mistis-filosofis. Hingga saat ini,pengaruh Sunan Kalijaga sangat terasa dalam tradisi Jawa sehingga nilai-nilaidamai yang ada dalam ajarannya masih dapat ditelusuri dan dikembangkan.Dengan menerapkan studi pustaka, data-data dalam riset ini dikumpulkan darisumber-sumber yang mengkaji Sunan Kalijaga, peran, pengaruh, dan warisanwarisannya.Oleh karena corak pemikiran keagamaan Sunan Kalijaga bersifatmistis-filosofis, maka aspek mistisisme dan pendekatan filsafat juga digunakandalam tulisan ini. Paper ini memaparkan temuan bahwa dalam pratiknya, SunanKalijaga melakukan permainan bahasa yang dengan cara tersebut ia berhasilmemadukan antara nilai-nila i keislaman dengan unsur buda y a dominanyang telah ada sebelumnya yaitu Hindu dan Buddha. Oleh karena itu, alihalihmenggunakan istilah Arab, Sunan Kalijaga justru banyak menggunakanistilah Jawa Kuna dan Sansekerta yang lazim digunakan dalam masyarakat Jawaabad 15-16. Hasil dari upaya tersebut, Sunan Kalijaga menghadirkan istilahistilahyang tampaknya kurang Islami namun sarat muatan nilai-nilai Islam.Ijtihad Sunan Kalijaga tidak hanya terwariskan menjadi istilah-istilah, namunjuga menjadi praktik, simbol bahkan melembaga. Dari beberapa bentuk tradisijawa yang diwariskan Sunan Kalijaga dapat diambil bebera p a nilai pentingyang mendukung iklim damai. Paper ini memetik nilai-nilai damai ajaran sangSunan tersebut dengan harapan dapat membendung arus ideologi ekstrim yangakhir-akhir ini semakin membanjiri ruang publik.
本文旨在研究爪哇传统中发明的和平教义，特别是苏南·卡利加加。Sunan Kalijaga是公元15世纪的一位穆斯林圣人，他教授神秘主义哲学教义。他的角色渗透在爪哇传统中，因此其教义中嵌入的和平价值观仍然被追踪和发展。我们对苏南·卡利加加的作用、影响和遗产进行了文献研究。我们关注的是他对宗教思想的哲学方法，而不是神秘主义的观点。我们的研究结果表明，Sunan Kalijaga成功地使用适当的词语来结合伊斯兰价值观和主要的文化元素(例如，印度教，佛教)。因此，Sunan Kalijaga没有使用阿拉伯语术语，而是使用了许多在15 -16世纪爪哇社会中常用的古老爪哇语和梵语术语。作为一种暗示，Sunan Kalijaga创造了一些不那么伊斯兰但充满伊斯兰价值观的术语。他的检验不仅被继承为术语，还被继承为实践、符号和制度。在爪哇的这些传统中，有些对支持建设和平至关重要。本文总结了苏南教义的和平价值，希望能抵制近来充斥大众的极端意识形态。论文ini bertujuan mengunduh ajaran damai yang ditanam dalam tradisi Jawaterutama yang disemai oleh Sunan Kalijaga。Sunan Kalijaga adalah seorang walipada报道了15个杨氏结节状丝状瘤。这句话的意思是:“我的女儿，我的女儿，我的女儿，我的女儿，我的女儿。[endan menerapkan study pustaka, data-data dalam riset ini dikumpulkan darisnumber - number] yang mengkaji Sunan Kalijaga, peran, pengaruh, dan warisanwarisannya.]Oleh karena corak pemikiran keagamaan Sunan Kalijaga bersifatmisist -filosofis, maka aspisisme, pendekatan filsafat juga digunakandalam tulisan ini。纸ini memaparkan temuan bahwa dalam pratiknya, SunanKalijaga melakukan permainan bahasa yang dengan cara tersebut ia berhasilmemadukan antara nilai-nila i keysan dengan unsur buda dominangangtelah ada sebelumnya yitu印度教丹佛。Oleh karena itu, alihalihmenggunakan islah Arab, Sunan Kalijaga justru banyak menggunakanistilah Jawa Kuna dan Sansekerta yang lazim digunakan dalam masyarakat Jawaabad 15-16。哈西尔·达里·乌拉斯特，Sunan Kalijaga menghadirkan istilahistilahyang tampaknya kurang Islami namun sarat muatan nilai-nilai Islam。Ijtihad Sunan Kalijaga tidak hanya terwariskan menjadi istilah-istilah, namunjuga menjadi praktik，象征着bakan melembaga。Dari beberapa bentuk tradisijawa yang diwariskan Sunan Kalijaga dapat diambil beberapa nilai pentingyang mendukung iklim damai。纸上写着“我是你”，“我是你”，“我是你”，“我是你”，“我是你”，“我是你”。
{"title":"Building peace through mystic philosophy: study on the role of Sunan Kalijaga in Java","authors":"Waston Waston","doi":"10.18326/ijims.v8i2.281-308","DOIUrl":"https://doi.org/10.18326/ijims.v8i2.281-308","url":null,"abstract":"This paper aims to study the teachings of peace invented in the Javanese tradition particularly by Sunan Kalijaga. Sunan Kalijaga was a Muslim saint in the 15th century AD who taught mystical-philosophical teachings. His role permeates in the Javanese tradition so peaceful values that are embedded in its teachings still be traced and developed. We conducted a literature study on the role, influence and legacy of Sunan Kalijaga. We focused on his philosophical approach to religious thought as oppose to the mystical aspect. Our findings show that Sunan Kalijaga succeeded in using proper choice of words to combine Islamic values and predominant cultural elements (e.g., Hinduism, Buddhism). Therefore, instead of using the Arabic terms, Sunan Kalijaga used many old Javanese and Sanskrit terms commonly used in the 15th-16th century Javanese society. As an implication, Sunan Kalijaga created terms that are less Islamic but loaded with Islamic values. His examination is not only inherited into terms, but also practices, symbols and institutions. Among those Javanese traditions, some of them are critically important in supporting peace-building. This paper reaps the peaceful values of the Sunan teachings in the hope of countering the stream of extreme ideologies that have recently flooded the public. Paper ini bertujuan mengunduh ajaran damai yang ditanam dalam tradisi Jawaterutama yang disemai oleh Sunan Kalijaga. Sunan Kalijaga adalah seorang walipada abad ke 15 M yang memiliki ajaran bersifat mistis-filosofis. Hingga saat ini,pengaruh Sunan Kalijaga sangat terasa dalam tradisi Jawa sehingga nilai-nilaidamai yang ada dalam ajarannya masih dapat ditelusuri dan dikembangkan.Dengan menerapkan studi pustaka, data-data dalam riset ini dikumpulkan darisumber-sumber yang mengkaji Sunan Kalijaga, peran, pengaruh, dan warisanwarisannya.Oleh karena corak pemikiran keagamaan Sunan Kalijaga bersifatmistis-filosofis, maka aspek mistisisme dan pendekatan filsafat juga digunakandalam tulisan ini. Paper ini memaparkan temuan bahwa dalam pratiknya, SunanKalijaga melakukan permainan bahasa yang dengan cara tersebut ia berhasilmemadukan antara nilai-nila i keislaman dengan unsur buda y a dominanyang telah ada sebelumnya yaitu Hindu dan Buddha. Oleh karena itu, alihalihmenggunakan istilah Arab, Sunan Kalijaga justru banyak menggunakanistilah Jawa Kuna dan Sansekerta yang lazim digunakan dalam masyarakat Jawaabad 15-16. Hasil dari upaya tersebut, Sunan Kalijaga menghadirkan istilahistilahyang tampaknya kurang Islami namun sarat muatan nilai-nilai Islam.Ijtihad Sunan Kalijaga tidak hanya terwariskan menjadi istilah-istilah, namunjuga menjadi praktik, simbol bahkan melembaga. Dari beberapa bentuk tradisijawa yang diwariskan Sunan Kalijaga dapat diambil bebera p a nilai pentingyang mendukung iklim damai. Paper ini memetik nilai-nilai damai ajaran sangSunan tersebut dengan harapan dapat membendung arus ideologi ekstrim yangakhir-akhir ini semakin membanjiri ruang publik.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67596979","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 : 2018-12-02DOI: 10.18326/IJIMS.V8I2.173-198
Yuyun Sunesti, Noorhaidi Hasan, M. N. Azca
This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the
{"title":"Young Salafi-niqabi and hijrah:agency and identity negotiation","authors":"Yuyun Sunesti, Noorhaidi Hasan, M. N. Azca","doi":"10.18326/IJIMS.V8I2.173-198","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I2.173-198","url":null,"abstract":"This article analyzes the life of young millennial Salafi-niqabi in Surakarta and their strategies in dealing with power relations in their everyday lives. Studies on Salafi in Indonesia have focused more on global Salafimovements, power politics, links with fundamentalist-radical movements, state security and criticism of Salafi religious doctrine. Although there are several studies that try to portray the daily life of this religious group, the majority of previous studies focused on formal institutions and male Salafi. Very few studies have addressed the lives of Salafi women. This is likely due to the difficulty of approaching this group because of their exclusivity, and their restrictions on interacting with the outside world. Using Macleod’s theory of ‘accommodating protest’ within the","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49583661","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 : 2018-07-02DOI: 10.18326/IJIMS.V8I1.29-56
La Jamaa
This article addresses the contributions of the fatwas of the Indonesian Council of Ulama (MUI) to the transformation of contemporary Islamic law and the development of Islamic law in Indonesia, from 1975 to 2011. It aims to respond to the existing papers claiming that the MUI’s fatwas were likely to be compliant with the government’s wishes and dependent. This paper also wants to demonstrate another fact that the MUI has been inconsistently using their own guidelines for the determination of its fatwas. The present study found that over 26 years the MUI’s fatwas contributed positively to the transformation of contemporary Islamic law in Indonesia. During the period, the MUI produced 137 fatwas and 50 decisions, either addressed to Muslims and the Indonesian government. Therefore, the MUI’s fatwas, as among the elements of Islamic law in Indonesia, also contributed to the development of contemporary Islamic law in Indonesia.Artikel ini mengkaji kontribusi fatwa Majelis Ulama Indonesia terhadap transformasi hukum Islam kontemporer, dan perkembangan hukum Islam di Indonesia, dalam kurun waktu 1975 sampai dengan 2011. Tulisan ini bertujuan untuk menanggapi tulisan yang telah ada selama ini, bahwa fatwa MUI cenderung mengikuti keinginan pemerintah, dan tidak mandiri. Tulisan ini juga ingin membuktikan fakta lain, bahwa MUI tidak konsisten menggunakan pedoman penetapan fatwanya. Penelitian ini menemukan, bahwa fatwa MUI selama kurun waktu 26 tahun, telah memberikan kontribusi positif terhadap transformasi hukum Islam kontemporer di Indonesia. Selama kurun waktu tersebut, MUI telah menghasilkan 137 fatwa, dan 50 keputusan baik yang ditujukan kepada umat Islam, maupun pemerintah Indonesia. Sehingga fatwa MUI, sebagai salah satu unsur hukum Islam di Indonesia, telah juga memberikan kontribusi terhadap perkembangan hukum Islam kontemporer di Indonesia
{"title":"Fatwas of the Indonesian council of ulama and its contributions to the development of contemporary Islamic law in Indonesia","authors":"La Jamaa","doi":"10.18326/IJIMS.V8I1.29-56","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I1.29-56","url":null,"abstract":"This article addresses the contributions of the fatwas of the Indonesian Council of Ulama (MUI) to the transformation of contemporary Islamic law and the development of Islamic law in Indonesia, from 1975 to 2011. It aims to respond to the existing papers claiming that the MUI’s fatwas were likely to be compliant with the government’s wishes and dependent. This paper also wants to demonstrate another fact that the MUI has been inconsistently using their own guidelines for the determination of its fatwas. The present study found that over 26 years the MUI’s fatwas contributed positively to the transformation of contemporary Islamic law in Indonesia. During the period, the MUI produced 137 fatwas and 50 decisions, either addressed to Muslims and the Indonesian government. Therefore, the MUI’s fatwas, as among the elements of Islamic law in Indonesia, also contributed to the development of contemporary Islamic law in Indonesia.Artikel ini mengkaji kontribusi fatwa Majelis Ulama Indonesia terhadap transformasi hukum Islam kontemporer, dan perkembangan hukum Islam di Indonesia, dalam kurun waktu 1975 sampai dengan 2011. Tulisan ini bertujuan untuk menanggapi tulisan yang telah ada selama ini, bahwa fatwa MUI cenderung mengikuti keinginan pemerintah, dan tidak mandiri. Tulisan ini juga ingin membuktikan fakta lain, bahwa MUI tidak konsisten menggunakan pedoman penetapan fatwanya. Penelitian ini menemukan, bahwa fatwa MUI selama kurun waktu 26 tahun, telah memberikan kontribusi positif terhadap transformasi hukum Islam kontemporer di Indonesia. Selama kurun waktu tersebut, MUI telah menghasilkan 137 fatwa, dan 50 keputusan baik yang ditujukan kepada umat Islam, maupun pemerintah Indonesia. Sehingga fatwa MUI, sebagai salah satu unsur hukum Islam di Indonesia, telah juga memberikan kontribusi terhadap perkembangan hukum Islam kontemporer di Indonesia","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45535727","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 : 2018-07-02DOI: 10.18326/IJIMS.V8I1.57-86
Muhammad Shulthoni, N. Saad
This paper focuses on the theoretical structure of funding for Islamic philanthropy, especially waqf. Waqa>f is projected to play further significant role to tackle present social problems, where financial sustainability has become one of the foremost challenges faced by awqa>f institutions. There is a need to study various models of fundraising that could be applied to reform awqa>f institutions. Employing content analysis approach, this paper analyses traditional and modern structures of fundraising that are applicable for development and management of waqa>f fundraising: istibda>l, h}ukr, ija>ratayn, venture philanthropy of waqf model (VPWM), value-based capital model of waqf (VBCMW), and social enterprise waqf fund model (SEWF).The discussions are expected to be able to contribute towards boosting a better fundraising management of awqa>f institutions in Muslim communities as well as countries.Makalah ini fokus pada struktur teoritis pendanaan untuk filantropi Islam, terutama wakaf. Wakaf diproyeksikan untuk memainkan peran penting lebih lanjut untuk mengatasi masalah sosial saat ini, di mana keberlanjutan keuangantelah menjadi salah satu tantangan utama yang dihadapi oleh lembaga-lembagaawqa>f. Ada kebutuhan untuk mempelajari berbagai model penggalangan danayang dapat diterapkan untuk mereformasi institusi awqa>f. Dengan menggunakanpendekatan analisis isi, makalah ini menganalisis struktur penggalangan danatradisional dan modern yang berlaku untuk pengembangan dan pengelolaanpenggalangan dana wakaf: istibda>l, h}ukr, ija>ratayn, venture philanthropy ofwaqf model (VPWM), value-based capital model of waqf (VBCMW), dan socialenterprise waqf fund model (SEWF). Diskusi diharapkan dapat berkontribusiuntuk meningkatkan manajemen penggalangan dana yang lebih baik darilembaga awqaf di komunitas Muslim serta negara.
{"title":"Waqf fundraising management: a conceptual comparison between traditional and modern methods in the waqf institutions","authors":"Muhammad Shulthoni, N. Saad","doi":"10.18326/IJIMS.V8I1.57-86","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I1.57-86","url":null,"abstract":"This paper focuses on the theoretical structure of funding for Islamic philanthropy, especially waqf. Waqa>f is projected to play further significant role to tackle present social problems, where financial sustainability has become one of the foremost challenges faced by awqa>f institutions. There is a need to study various models of fundraising that could be applied to reform awqa>f institutions. Employing content analysis approach, this paper analyses traditional and modern structures of fundraising that are applicable for development and management of waqa>f fundraising: istibda>l, h}ukr, ija>ratayn, venture philanthropy of waqf model (VPWM), value-based capital model of waqf (VBCMW), and social enterprise waqf fund model (SEWF).The discussions are expected to be able to contribute towards boosting a better fundraising management of awqa>f institutions in Muslim communities as well as countries.Makalah ini fokus pada struktur teoritis pendanaan untuk filantropi Islam, terutama wakaf. Wakaf diproyeksikan untuk memainkan peran penting lebih lanjut untuk mengatasi masalah sosial saat ini, di mana keberlanjutan keuangantelah menjadi salah satu tantangan utama yang dihadapi oleh lembaga-lembagaawqa>f. Ada kebutuhan untuk mempelajari berbagai model penggalangan danayang dapat diterapkan untuk mereformasi institusi awqa>f. Dengan menggunakanpendekatan analisis isi, makalah ini menganalisis struktur penggalangan danatradisional dan modern yang berlaku untuk pengembangan dan pengelolaanpenggalangan dana wakaf: istibda>l, h}ukr, ija>ratayn, venture philanthropy ofwaqf model (VPWM), value-based capital model of waqf (VBCMW), dan socialenterprise waqf fund model (SEWF). Diskusi diharapkan dapat berkontribusiuntuk meningkatkan manajemen penggalangan dana yang lebih baik darilembaga awqaf di komunitas Muslim serta negara.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42306213","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 : 2018-07-02DOI: 10.18326/IJIMS.V8I1.1-28
Haedar Nashir, Mutohharun Jinan
This paper discusses the on-going process of re-Islamisation in Java. In the context of re-Islamisation process, a Muslim is expected to be a pious one, both from the aspect of belief, knowledge, and practice. The process is characterized by the intensification of Islamic ritual practice and the enforcement of Islamic norms in various aspects of life. Additionally, it is accompanied by the deterioration of animism—as represented by amulets, heirlooms and shamanism—which are popular among abangan communities. Amulet is a peculiar feature in the belief and life system of Javanese society, namely the belief in the magical objects used by the owner to gain power, convenience, and magnificence. In Surakarta, the phenomenon of the decline of ‘magical’ amulets is perceived as the conversion process from abangan to santri. Yet it is a dissimilar kind of conversion compared to the previous ones.It reaffirms that in Java, Islamisation is an unending process nuanced by the volatility of socio-political and cultural dynamics. Artikel ini membahas proses reislamisasi di masyarakat Jawa yang saat ini masihterus berlangsung. Reislamisasiadalah proses dimana seorang muslim menjadilebih islami, baik dari aspek keyakinan, pengetahuan, maupun pengamalanajaran agama. Reislamisasi ditandai denganmenguatnya pengamalan ritualIslam dan ditegakkannya norma-norma Islam dalam berbagai aspek kehidupan.Dalam waktu yang samadiiukutimelemahnya kepercayaan animistik, sepertikepercayaan pada jimat, pusaka dan perdukunan di kalangan masyarakatabangan. Jimat merupakan salah satu ciri penting dalam sistem kepercayaandan kehidupan masyarakat Jawa, yakni kepercayaan kepada benda-bendayang dikeramatkan yang digunakan pemiliknya untuk memperoleh kekuatan,kenyamanan, kemuliaan hidup. Di Surakarta terdapat fenomena komunitasabanganmeninggalkan jimat sebagai bagian dari proses konversi dari abanganmenuju ke santri.Ini merupakan konversi baru yang berbeda dengan konversilama. Hal ini menunjukkan bahwa proses islamisasi di Jawa sebagai prosesyang terus berlangsung mengikuti dinamika sosio-politik dan kultural yangberkembang di Jawa.
{"title":"Re-Islamisation: the conversion of subculture from Abangan intoSantri in Surakarta","authors":"Haedar Nashir, Mutohharun Jinan","doi":"10.18326/IJIMS.V8I1.1-28","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I1.1-28","url":null,"abstract":"This paper discusses the on-going process of re-Islamisation in Java. In the context of re-Islamisation process, a Muslim is expected to be a pious one, both from the aspect of belief, knowledge, and practice. The process is characterized by the intensification of Islamic ritual practice and the enforcement of Islamic norms in various aspects of life. Additionally, it is accompanied by the deterioration of animism—as represented by amulets, heirlooms and shamanism—which are popular among abangan communities. Amulet is a peculiar feature in the belief and life system of Javanese society, namely the belief in the magical objects used by the owner to gain power, convenience, and magnificence. In Surakarta, the phenomenon of the decline of ‘magical’ amulets is perceived as the conversion process from abangan to santri. Yet it is a dissimilar kind of conversion compared to the previous ones.It reaffirms that in Java, Islamisation is an unending process nuanced by the volatility of socio-political and cultural dynamics. Artikel ini membahas proses reislamisasi di masyarakat Jawa yang saat ini masihterus berlangsung. Reislamisasiadalah proses dimana seorang muslim menjadilebih islami, baik dari aspek keyakinan, pengetahuan, maupun pengamalanajaran agama. Reislamisasi ditandai denganmenguatnya pengamalan ritualIslam dan ditegakkannya norma-norma Islam dalam berbagai aspek kehidupan.Dalam waktu yang samadiiukutimelemahnya kepercayaan animistik, sepertikepercayaan pada jimat, pusaka dan perdukunan di kalangan masyarakatabangan. Jimat merupakan salah satu ciri penting dalam sistem kepercayaandan kehidupan masyarakat Jawa, yakni kepercayaan kepada benda-bendayang dikeramatkan yang digunakan pemiliknya untuk memperoleh kekuatan,kenyamanan, kemuliaan hidup. Di Surakarta terdapat fenomena komunitasabanganmeninggalkan jimat sebagai bagian dari proses konversi dari abanganmenuju ke santri.Ini merupakan konversi baru yang berbeda dengan konversilama. Hal ini menunjukkan bahwa proses islamisasi di Jawa sebagai prosesyang terus berlangsung mengikuti dinamika sosio-politik dan kultural yangberkembang di Jawa.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-07-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47834641","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：