Indonesian Journal of Islam and Muslim Societies

171-204

Authors: Ahmad Ali Nurdin

This article discusses two different types of contemporary writings both “scholarly feminists” and “internet commentators” on women in Islam; particularlyissues related to gender equality such as women’s rights, status and creation. By comparing two different groups of writers, the objective of this paper is to discover whether there are significant differences between them on issues of women in Islam, which shed light on modern Islamic thinking. From a brief investigation of several books as representatives of scholarly feminists, and several websites, which publish many articles on women in Islam, as representatives of Internet commentators, it is clear that both groups seem to have similar attitude on the topic. They tried to clarify a common misperception of women in Islam which is commonly portrayed to be “a second class” . Moreover , it is clear that the message of ‘Internet commentators’ seem to be more effective and more likely to prevail.

229-252

Authors: Bambang Arif Rahman

Shuraas the system of representation of the Muslim’ s voice in, typically , the Islamic state is often confronted with the West representation system namely Democracy . Some Islamic scholars believe that Shura is still the best system for Muslims to vote for their need in the state. However , as Islam is not a monolithic doctrine, some other Muslim groups have another alternative view to represent their political opinion to the state by , surprisingly , practicing democracy . In brief , Shurais still placed God instructions as the reference of all decisions which are made in the council. Otherwise, democracy merely stands its policy on the people. Both systems have a long tradition processes to find their recent way in this global age. And the British Muslims have to realize that they live in a developed country like Britain and still have to be Muslim. Giving challenging condition, Hizbut T ahrir , T ablighi Jama’at, and Muslim Council of Britain, three prominent Muslim Organizations in England, have different attitude towards democratic Britain to voice their representation. On the one hand, Hizbut T ahrir strictly rejects the idea of democracy as its goal is to establish the Islamic Caliphate in the world. And on another hand, T ablighi Jama’at tends to stay away from the political issue, including its representation, as the core of this organization is only preaching in a peaceful way . Finally , Muslim Council of Britain as the umbrella of small-medium Muslim organizations in England, in fact is involving in the system of British democracy .

273-296

Authors: Elmansyah al-Haramain

One of Islamic cultures that is constantly able to evolve and adapt to the various condition is Sufism. In the process of development, Sufism has always been a solution to various issues in society , and it is also aimed at achieving closed relation to the Lord. Shifting orientation of Sufism has occurred in any kind of its theology , politics, philosophy , and organization. The present studies of Sufism development lead to medical issues. Some experts call it Sufi Healing. It is interesting to discuss it since the shifting orientation brings something positive to the development of Sufism. However , there are many things that need to be reviewed, namely the provision of the proposition for any behavioral recovery which seemed a merely justification. This article is presented by using a historicaland a phenomenological approach that emphasizes on the existence of its phenomenon. Through this article, it is expected to obtain an understanding of Sufism and its various efforts in developing the doctrine of al-ihsan in Islam in he context of digital era.

317-337

Authors: Sidqon Maesur

Islamic University has become a pioneer in the field of education and cultural development for years. The material taught includes Humanities, sociology and various applied science. Some earlier Islamic universities in the past are the University of al-Azhar, Fusthat, Qurawiyin, Mustanshiriyah, Nidhamiyah, and Qordoba. The former Islamic scholars actively created new theories which have not been existed before. Similarly Islamic Univiersities in any level have important role in the development of culture through a variety of programs, by preparing cadres who have scientific competence so that they are ready in the dissemination of Islamic culture that aims to build an ideal and realistic Islamic society and realistic.

1-35

Authors: Muhammad Ali

Based on some historical and anthropological accounts, this article examines a dynamic interplay between Islam and local tradition in Indonesia with special reference to Java and Sulawesi. It explains how local Muslims differed in their interpretation and application of Islam. It looks at processes of religious change as a world religion interacts with local forces. The “localization” of Islam was a constant feature in the expansion of Islam beyond the Arab homeland, including Southeast Asia. Based on the framework of ‘practical Islam’ , rather than ‘normative Islam’ , and on the framework of both accommodation and conflict between shari’ah and adat as a whole system, rather than as separate entities, it provides a greater variety of Islamic beliefs and experiences. Comparatively , Javanese people have been more diverse than Sulawesi people in terms of religious spectrum; Muslims in Java have incorporated animism, Hinduism, Buddhism, and Islam into their culture system. Stories about the nine saints show how early Islamic preachers sought to accommodate Islam with local traditions. In Sulawesi,Dato ri Bandang and the other teachers, representing the elite aristocracy who attempted to Islamize the kingdoms and the people alike and Syeikh Yusuf , representing a strict kind of Islam, show diversity but tends to suggest a less diverse picture, when compared to Java. Despite internal diversity in Java as well as in Sulawesi, Java has remained more open and tolerant with cultural diversity,whereas Sulawesi has increasingly become more legalistic.

69-93

Authors: M. Hilay Basya

In 2005 The Council of Indonesian Ulama (MUI) issued a controversial fatwa. The fatwa states that it is prohibited for Muslims to develop the ideas of religious pluralism. The fatwa had provoked heat debate among Indonesian Muslim scholars. For the opponent of the fatwa, the modern Indonesian state should be supported by the ideas of pluralism. They are disappointed with the fatwa, since it would diminish religious pluralism in Indonesia. On the other hand, the protagonist of the fatwa said that the MUI has done good decision. The ideas of pluralism are seen by them would threaten Islamic faith. They believed that those who campaigned for the idea of pluralism are the agent for “western” interest. The debate regarding the MUI’s fatwa banning Muslims to adopt pluralism ideas indicates that the concept of pluralism campaigned by some Muslim scholars is not monolithic. This paper would like to explore various conceptions of religious pluralism among Indonesian Muslim scholars.

123-149

Authors: Zuly Qodir

Argument in this paper draws upon Habermasian understanding of the distinction between private and public sphere. Public sphere is understood as open space that various social and cultural forces seek to define and occupy by ways of rational interests and public reason. Such attempts take place on daily basis and taken by groups of different backgrounds and interests. Private sphere, in contrast, is conceived of as having domestic or individual characteristics and, more or less, non-political. It is within this framework that the continuing presence of multiple variants of political Islam in Indonesia has been a manifestation of contestation over public sphere. Diverse variants of Indonesian political Islam reveal the difference between actors and issues in the dynamics of their contention. However , evidence makes clear that variants of both political and popular Islam have been more dominant than other Islamic variants such progressive and neotraditionalist Islam. This study argues that mode of Islamic articulations in Indonesia is now more diverse as the it has developed not only in the articulatory forms of modernist, revivalist and traditionalist but also progressive, neo-traditionalist and popular Islam.