Islamic Religious Tradition Research Articles

Animals as Intentional Political Agents and God’s Warriors in Sign-Themed Qurʾānic Narratives

Abstract Taking its cue from the Islamic Ecological Paradigm, deeply rooted in Islamic religious traditions, which emerged more than 1400 years ago, this paper reimagines the human-nonhuman relationship against the backdrop of the arguably assumed superiority of mankind in (Islamic) theological discourses. Using Qurʾānic narratives as a key point of divergence in the natural superiority of man within the idea of vicegerency, we argue that the Qurʾān’s egalitarian ethos presents animals as ‘intentional political agents’ (Pepper 2021: 30) independent of human intercession. This agency enables them to be key players in deciding the outcomes of political conundrums; in so doing, it also rebuts and destabilises arrogant anthropocentric presuppositions associated with the idea of vicegerency. We particularly read, in ‘signs themed’ Qurʾānic narratives, a dynamic relationship between humans and animals through the animal’s role as Allah’s warriors and agents against human oppressors and transgressors. Drawing on the Islamic Ecological Paradigm, Angie Pepper’s idea of intentional political agency and Sarra Tlili’s de-anthropocentric reading of the Qurʾān, we suggest that the Qurʾān robustly invites humans to reflect on the animal world by foregrounding animals as political agents while epitomising human accountability and responsibility towards them instead of establishing a relationship of dominance.

Muslim Women Emancipation Discourse: Analyzing the Legal Thoughts of Muhammad Quraish Shihab

This article aims to analyze several issues on women in Muhammad Quraish Shihab's fatwās (legal opinions) contained in several of his works in the form of questions and answers. This study departs from the existing studies on Muslim women's emancipation movements, particularly which have become a common trend in the modern Muslim world, including in Indonesia. Shihab's thoughts on Muslim women are worth studying because he attempts to unravel the primary Islamic religious texts that deal with women's issues within their initial context to provide religious instructions for Muslim women today without necessarily renouncing the traditional methods of reasoning. This article argues that Shihab's articulation of Indonesian women's fiqh (jurisprudence) using exegetical logic opens a broader space and provides an alternative for more emancipatory interpretations of religious texts operating within the grand corridor of Islamic religious and intellectual tradition.

The Practice of Islamic Traditions among the Bugis in Bali

This study aims to explore the practice of the grave pilgrimage tradition in the Suwung Village, Denpasar, using qualitative methods. Interviews, observations, and document studies were conducted to gather data directly from the Bugis community during the grave pilgrimage. The results of the study show that the majority Hindu Balinese community can accept the Bugis migrants, who are Muslims, to express Islamic traditions in Bali. This expression of Islamic religious tradition is marked by the existence of ancient Islamic manuscripts in Muslim villages, one of which is the Bugis Suwung Village in Denpasar. Specifically, the traditions that are unique in this village are the tradition of Ngeruwah (praying for the spirits of ancestors before the arrival of the month of Ramadan), the tradition of Pagelicing Qur’an (parading the Qur’an), and the tradition of grave pilgrimage. However, the tradition of parading the Qur’an has not been practised since the 1970s. This was done because the tradition was feared to be cultised by the Muslim community in the region.

Islamic Boarding Schools and Technology: Efforts to Overcome Social Changes in Santri Misuse of Gadgets

Islamic boarding schools have agreed that the prohibition on bringing electronic devices into the Islamic boarding school environment is not permitted. This prohibition aims to avoid having a negative impact on students in terms of using gadgets. This aims to reduce changes in social behavior that occur among students due to the switch to gadgets. The aims of this research are (1) to determine the form of social change in students with the support of gadgets. (2) knowing students' efforts in responding to social changes in gadgets. Then, this research is field research, the method used is a case study with a qualitative approach. The data collection techniques used are observation, interviews, and documentation. The findings in this research are: First, forms of social change in santri include decreased discipline, spiritual development, disruption of sleep patterns, frequent leaving of Islamic boarding school without permission from administrators, reduced social interaction, reduced enthusiasm for learning, and decreased morale to learn. enthusiasm for work. Second, the efforts of teachers/kyai in responding to social change among students, including as educators, leaders, motivators and facilitators. This research can then be used as a reference for other Islamic boarding schools that are facing technological challenges. When technology is used as a medium for student learning, educators must ensure that the Islamic religious values and traditions that underlie education in Islamic boarding schools are not neglected.

Elite culture of Early Modern Crimean Khanate: Western Travellers' Perceptions

The statehood of the Crimean Tatars indigenous people of Crimea is little known worldwide. In the era of the Crimean Khanate, the Crimean Tatars cultivated elite culture characterised by a synthesis of European customs and Islamic religious traditions. The term "elite culture" refers specifically to the cultural society of the established aristocracy, the educated upper class, political influencers, and individuals active in fields such as education, art, literature, architecture, philosophy and the military. Elite culture in the Crimean Khanate can be described as the confluence of various influences leading to a distinctive fusion of artistic, intellectual and social elements. This study looks at elite culture from the perspective of Western travellers from France, Germany, Poland and England visiting Crimea in 16th-19th centuries, in particular, Martin Bronowski, Baron de Tott, Claude-Charles de Peyssonnel and others. The research contends that the travelogues portrayed a harmonious blend of culture and politics, showcasing how certain Crimean khans, who were also skilled writers and musicians, contributed to this vision. The leaders of the Crimean Tatar Giray dynasty aspired to establish an advanced state, characterized by a military and a thriving intellectual heritage, deeply intertwined with the Ottoman Empire.

ANEKA DISRUPSI PEMBELAJARAN BAHASA ARAB DI PONDOK PESANTREN

<p style="text-align: justify;"><em>Islamic boarding schools, as traditional Islamic educational institutions in Indonesia, play a central role in preserving and promoting Islamic religious and cultural traditions. One of the important elements of education in Islamic boarding schools is the teaching of Arabic. Arabic is not only a means of understanding the teachings of Islam but also a gateway to the rich intellectual heritage of the Islamic world. This qualitative research uses open questionnaires as a data collection technique. The questionnaires were distributed to Arabic teachers in seven Islamic boarding schools in Situbondo. The results cite the strengths of Islamic boarding schools in the form of their long-standing tradition of teaching Arabic and Islamic culture, the presence of knowledgeable teachers, a focus on memorizing the Quran, and a communal learning environment. However, weaknesses in the traditional curriculum may overlook practical aspects such as the use of digital technology in Arabic language learning in the modern world. To improve Arabic language learning in Islamic boarding schools, it is important to address the practical aspects of the language, maximize opportunities for collaboration and adoption of technology, and address challenges such as cultural and social change and competition from formal educational institutions offering Arabic language instruction.</em></p>

Physical and Virtual Linguistic Landscapes in Dearborn, Michigan: Exploring the Function of the Arabic Language

Abstract: Using 440 images and a mixed methods approach, this study analyzed the physical linguistic landscape (PLL) and the virtual linguistic landscape (VLL) of Dearborn, Michigan, which is the largest concentration of Arab Americans in the U.S. Findings revealed that in addition to its PLL, Dearborn possesses a comprehensive VLL. Arabic is the dominant minority language represented in both linguistic landscapes (LLs), but its presence serves distinct functions in each. Whereas the PLL primarily displays commercial content, Dearborn’s VLL is more oriented toward community events as well as advocacy regarding political, cultural, religious, health, and other social issues. Arabization, Muslimization, and Islamization are palpable across both linguistic landscapes (LLs) and at times have triggered xenophobic incidents. Our findings suggest that data from the PLL alone were insufficient to assess the linguistic landscape of Dearborn’s Arab community objectively and holistically. The inclusion of VLL data facilitated a more complete and precise assessment. This is critical because Dearborn’s VLL is used as a safe space to denounce and confront those who seek to silence or marginalize Arab American narratives and perspectives. The VLL also functions as a multilingual avenue to combat bigotry and institutional racism, as well as to build strong relationships and coalitions among Arab and non-Arab residents within Dearborn. Finally, the VLL serves as a tool to propagate the Muslim faith, maintain Islamic religious traditions, and preserve the Arabic language for future generations.

STEPHEN THE LITTLE IN HIS AND OUR TIMES

Two decades ago the article ‘Mountain Wreath and our language, linguistic and social reality’ was published (Maroyevich, 2002:pp.63–93). The basic postulates of the study were later reflected in a debate on lexical homonymy in a critical issue of the edition of the epic The Mountain Wreath (Maroyevich, 2005:pp.366–400). Following a series, the final part of Nyegosh’s epic trilogy encompassing The Ray of Microcosm, the epic The Mountain Wreath and the epic Stephen the Little, are considered as ‘a revelation of Nyegosh’ by which some contemporary events and phenomena can be explained.
 The current issue of this topic deals with the contemporary usurper, students of divinity and language creators and particularly some ethnics. The name Crnogorci had only geographical and territorial meaning ‛The Serbs the inhabitants of Montenegro’, but today there is a tendency to establish this name as the name for one special nation. The name Boshnyaci had also only geographical and territorial meaning ‛the Serbs from Bosnia independent of their religion’, and nowadays there is tendency to proclaim them as being only a special nation of Islamic religious and cultural tradition. The name Arbanаsi is the name of a particular nation described in the epic Stephen the Little from the standpoint of view of aspects of their etnical characteristics that are actual even nowadays. That term is morphologically and semantically related to the area of Arbana (in Serbian as a result of metathesis of liquids: Rabana) where the Shiptars (their ethnical self term) first settled. The concept of swear word (bound by oath) with the Serbs and (new)Turks is also analysed in this paper: that concept within the overall macroconcept of face is respected by the Islamised Serbs in the Turkish camp, while the Turkish solid faith as a variant of the concept turned into a means of deception.

Family-based consent and motivation for familial organ donation in Bangladesh: An empirical exploration.

The government of Bangladesh approved the human organ transplantation law in 1999 and updated it in 2018. This legislation approved both living-related donor and posthumous organ transplantation. The law only allows family members to legally donate organs to their relatives. The main focus of this study was to explore how Bangladeshis make donation decisions on familial organs for transplantation. My ethnographic fieldwork with forty participants (physicians and nurses, a healthcare administrator, organ donors, recipients, and their relatives) disclosed that the organ donation decision was family-based. An assessment of the relationship between religion, culture, and biomedicine leads to the conclusion that deciding on donating organs to relatives is primarily family-based and is perceived to be steeped in Islamic ethical principles and religious cultural tradition. The family-based consent and motivation for donor-recipient pair organ transplantation strengthen an altruistic environment for the family and act as the moral and legal authority that ensures ethical healthcare outcomes for Bangladeshis.

Traditional Islamic Religious Practice Arguments: Criticism of The Concept of Bid'ah of Islam Salafi-Wahabi

This paper discusses traditional Islamic criticism of the concept of heresy in Salafi Islam, categorizing every new act in religion as iconoclastic heresy. Based on this concept of heresy, ritual ceremonies and practices of traditional Islamic religious traditions are classified as acts of heresy. Through literature research based on literary document sources using abstractive inductive logic methods and content analysis, this study found that ritual ceremonies and practices of traditional Islamic religious traditions are not acts of heresy because they are based on theorem (al-Quran, hadith and allegiance) it is new. New actions (mutants) are categorized as bid'ah if they conflict with the Quran, hadith, and a tsar. Traditional Islam criticizes the concept of heresy in Salafi-Wahhabi Islam for being ahistorical because several traditions show that the innovation of a friend, tâbi'u tâbi'uttab'în, while this innovation was not ordered and practiced by the Prophet; instead, was carried out by the generation of the Salaf.

Mengoptimalkan Peran Pondok Pesantren Dalam Pendidikan Islam

An article entitled optimizing the role of Islamic boarding schools in Islamic education. This article describes the role of Islamic boarding schools as learning centers that are rich in Islamic religious values, traditions and culture. Islamic boarding schools do not only focus on academic aspects, but also on the formation of students' character and morals. By combining theoretical teaching with the practice of daily life, Islamic boarding schools create an environment that supports the holistic development of students. In order to optimize the role of Islamic boarding schools in Islamic education, continuous efforts are needed. By strengthening the curriculum, increasing collaboration, leveraging technology, and involving the community, Islamic boarding schools can continue to be relevant educational institutions.

Islamophobia among Muslims in Indonesia

Islamophobia has its long historical roots. Nonetheless, religiously motivated terrorism and the use of the name “Islam” by terrorist organizations such as the Islamic State (IS) may have amplified Islamophobia. Islamophobia has caused violence against Muslims in several stages and contexts. This study was held to investigate whether Islamophobia could also happen among Muslims in the largest Muslim population, Indonesia, as the majority Muslims avoid being associated with Islamist terrorists. Using quantitative method of analysis, the study formulated the Islamophobia Scale (IMOS) and involved 509 participants. The findings show that 92% of Muslims in Indonesia do not demonstrate any sign of Islamophobia. Nonetheless, 7.67% shows prejudice, fear, and rejection toward certain Islamic symbols, religious traditions, and Muslims with distinguished appearance which may be associated with terrorists’ outfits.

Study of Living Hadith on Reciting Surah Al-Waqi'ah Tradition at Pesantren Tebuireng

Islamic religious traditions in Indonesia carried out by a group of muslim communities ideally have legitimacy from valid legal sources. Interestingly, most of them do not fully understand this source but they believe in its benefits, as is the tradition of reciting Surah al-Waqi'ah which is carried out routinely at Pesantren Tebuireng which is believed to bring property based on a hadith. Using a descriptive quantitative approach, this research examines the level of understanding and trust of the students towards the activities carried out and the hadith behind based on the theory of living hadith studies. In addition, the test employs Bloom's taxonomy theory as an approach to evaluate activities based on a questionnaire. The goal, this research can provide a clear statistical description of the related problems. As a result, the students on average already have strong beliefs in terms of their affective and psychomotor aspects. However, in the cognitive aspect, it still needs to be improved so that later the tradition and the legal sources behind them can be properly integrated

Modern Muslim Intellectuals and the Quest for an Islamic Episteme: Humanism as a Case Study

Looking for an Islamic humanism in the Western sense of the word is utterly irrelevant to the spirit of Islam which poses man as a vicegerent of God, not as his structural opposite. The essence of all values in Islam issues from God and obedience to God frees man from superstitions and systems that limit his potential by endowing him as a moral agent with the freedom to choose between good and evil. Al-Faruqi & al-Faruqi (1986) show the epistemological biases of Western intellectual traditions which distinguish between two realms of knowing the world: the secular, rational mundane world and the fantastic, irrational religious world. This distinction is not problematic in Arabic Islamic religious tradition and is not the outcome of the separation of church and state.

Comparing Fasting in Christianity and Islam

Fasting is one of the religious practices or rituals/worship found in almost every religious tradition, including the Christian and Islamic religious traditions. Several scholars of religious studies, through various research, claim that fasting was practiced thousands of years ago by various religious adherents in the world and persists to this day. This study attempts to describe the teachings and practices of fasting in Christianity and Islam and then provides an analysis of the similarities and differences in implementing these teachings in the context of Indonesia. This study is library research in the sense that this study will rely on books and scientific journals related to this topic as primary data sources. This study found that the practice of fasting in Christianity and Islam each has its meaning, uniqueness, and characteristics. For example, they have their meaning about the purpose of fasting, the arguments they use for fasting, the types of fasting, and the procedures. Furthermore, this study argues that religious teachings, both Christianity and Islam, are dynamic, multi-interpretative, and contextual.

Descriptive Study of the Nabawiyah Sirah by Ibn Ishaq and Ibn Hisham

The position of sirah or the study of the history of the prophet Muhammad SAW has an important position in the Islamic religious tradition where it ranks second after the study of hadith or sunnah. Thus, this article aims to describe how the study of the nabawiyah sirah was carried out by the two main retainers of its writing, especially seeing how the process and the relationship between these two sirah works from a historical perspective. This article itself was written with a qualitative descriptive approach supported by data collection methods in the form of literature study. From the results of the review, it is known that Ibn Ishaq's sirah is the first work that is able to systematically review the life story of the prophet, although there are still many shortcomings and finally it was perfected by Ibn Hisham with his sirah work. Both Ibn Ishaq and Ibn Hisham, both have important contributions in writing the book Sirah Nabawiyah. Ibn Ishaq with the quality of his book narration is strong enough to make his work an important reference in the study of the nabawiyah sirah.

Exploring Fasting In Christianity And Islam

Fasting is one of the religious practices or rituals or worship that can be found in almost every religious tradition, including the Christian and Islamic religious traditions. Several scholars of religious studies, through various research, claim that fasting has been practiced thousands of years ago by various religious adherents in the world and persists to this day. This study attempts to describe the teachings and practices of fasting in Christianity and Islam and then provides an analysis of the similarities and differences in the implementation of these teachings in the context of Indonesia. This study is library research in the sense that this study will rely on books and scientific journals related to this topic as primary data sources. This study found that the practice of fasting in Christianity and Islam each has its meaning and has its uniqueness, and characteristics. For example, they have their meaning about the purpose of fasting, the arguments they use for fasting, the types of fasting, and the procedures for fasting. This study argues that religious teachings, both Christianity and Islam, are dynamic, multi-interpretative, and contextual by exploring these issues.

The Reconstruction of Aligarh and Santiniketan Educational Philosophy: The Creative Ijtihad of Trimurti in Developing Islamic Education in Indonesia

The development of modern Islamic boarding schools‎ in Indonesia cannot be separated from the model built by the Gontor Islamic Boarding School. Gontor's education system is constructed to accommodate the continuity of Islamic religious traditions by adapting educational principles developed by exemplary institutions called sintesa . There are four specific inspirations of Gontor education: Al-Azhar in Egypt, Syanggit in Mauritania, Aligarh, and Santiniketan in India. This study aims to discuss Gontor education which is constructed from the educational philosophy of Aligarh and Santiniketan. The method used is autoethnography with the use of Giddens structuration as a theoretical framework. This study found that, in general, the influence of Aligarh and Santiniketan embodied in two aspects: symbolic and substantial. The symbolic aspect presents in the form of the nominalization of physical and non-physical infrastructure in Gontor. Substantial aspects are manifested in the modernization of the learning system and institutional governance, language skills, and the design of a holistic educational paradigm. This influence is manifested in Gontor education through a dialectical-structural step that involves the creative process of Trimurti, the founder of Gontor, to reconstruct the Aligarh and Santiniketan educational philosophies that are useful in developing and in line with Islamic education traditions. Keywords: Reconstruction, Islamic Education, Gontor, Aligarh, Santiniketan.

Undoing and Unsaying Islamophobia: Toward a Restorative and Praxis-Oriented Catholic Theology with Islam

This article explores how Christian theology has historically contributed to the modern ideology of Islamophobia. After arguing that contemporary popular and political Islamophobia has its sources in replacement theology, theological supersessionism, anti-Judaism, antisemitism, Christian-Islamic polemics, Orientalism, and modern racism, it seeks to reorient Catholic theology by undoing and unsaying this discursive and political harm. Constructively, the relatively novel genealogy of Islamophobia this article tentatively traces is based on three discursive moves: linking (1) replacement theology/supersessionism with medieval anti-Islamic theology, (2) the latter to Orientalism, and (3) the previous two to Islamophobia. These three discursive moves are possible because they were and remain sustained by supremacist theologies begotten by replacement theology/supersessionism. The article draws from theories of ideology and social imaginaries to recognize that the words, symbols, narratives, and metaphors that constituted a Christian theology of Islam since the seventh-century emergence of the Islamic tradition cannot be subverted merely by forgetting or ignoring them; they cannot be unlearned merely by learning “positive views” of the Islamic religious traditions (from Muslims, scholars, or both); they cannot be undone through a religion-blind, apolitical theology of religions that rejects nothing that is true and holy in religions; finally, they cannot be dismantled even by a Catholic theology of Islam that cherishes specific beliefs and practices in common with Muslims. It concludes by beginning to construct a Catholic theology of interreligious praxis intended to dismantle and disrupt Islamophobia today. This praxis-oriented theology is grounded in a Christian conception of restorative justice and the Catholic sacrament of reconciliation. At the core of this proposal is the assertion that theologies of the past remain the politics of the present. If Catholic theology has shaped the sociopolitical ideology and structure of Islamophobia today, then an anti-Islamophobic Catholic theology must be political; otherwise, it will remain ineffective in undoing the political harm it has produced.

Telaah Konsep Tasawuf Syeikh Yusuf Khatar Muhammad dalam Kitab Mausu’ah Yusufiyyah fi Bayani al Adilati as Sufiyyah

Sufism is a pure teaching originating from the Islamic religion, with roots in the Al-Qur'an and the hadith of the Prophet Muhammad SAW. This teaching emphasizes spiritual experience, the search for love, and the pleasure of Allah. Scholars agree that Sufism is an additional dimension in Islam that strengthens the personal relationship with Allah. The first scholar to be named "Shufi" was Imam Abu Hasyim from Kufa, followed by Imam Dzu An-Nun Al-Mishri and Imam Al-Junaid Al-Bahgdadi as the developer and expounder of the views of tasawwuf. Figures like Sayyidina Hudzaifah Ibn Al-Yaman and Sayyidina Salman Al-Farisi are examples of people who have the knowledge of tasawwuf. The science of tasawwuf is considered a faith, morality, sincerity, and da'wah based on the Islamic religion, faith, and doing good with muraqabah and musyahadah. Self-introspection and cleaning the heart from immorality are also emphasized in the teachings of tasawwuf. The main goal of tasawwuf is to win the pleasure of Allah SWT. and live life with asceticism, feel the need for Allah, and avoid worldliness and immorality. Faqr or poverty teaches the awareness that everything one has is meaningless before Allah, so that the heart can be purified from anything that keeps it away from Him. All of this forms a strong foundation for the practice of tasawwuf which continues to be an integral part of the Islamic religious tradition.