Islamic World Research Articles

PERBANDINGAN PENGATURAN TINDAK PIDANA PENODAAN AGAMA DI INDONESIA DENGAN PAKISTAN (TINJAUAN BERDASARKAN MIXED LAW SYSTEM)

Indonesia and Pakistan are presently among the nations that criminalize blasphemy. Both nations are the largest Muslim-majority countries globally. Notably, the regulation of blasphemy varies significantly between the two countries. This study was conducted in a normative legal framework. The findings reveal that the disparities in blasphemy regulations between Indonesia and Pakistan are influenced by each country's legal heritage and historical context. Although both are classified as mixed legal systems, Indonesia's legal framework is dominated by civil law, whereas Pakistan legal system is dominantly shaped by Islamic law along with the common law system derived from England. In Indonesia, blasphemy is addressed under Article 156a KUHP, UU PNPS, and UU ITE, imposing penalties of imprisonment and/or fines. In contrast, Pakistan's legislation comprises numerous articles that specifically criminalize blasphemy across various classifications, imposing severe penalties including the death penalty, life imprisonment, and specific terms of incarceration, often accompanied by fines. In comparison, Indonesia's criminal act of religious blasphemy aligns more closely with human rights principles and is less discriminatory compared to Pakistan Penal Code

Israeli foreign policy towards Turkey since 2011: from adverse asymmetry to equivalence?

Abstract Turkey was the first Muslim-majority country to recognise Israel de facto in 1949. Since then, Israeli foreign policy towards Turkey has generated stimulating academic debate, converging around the assumption that Israeli foreign policy towards Turkey is defined by an adverse asymmetry (Bengio in The Turkish–Israeli relationship: Changing ties of Middle Eastern outsiders, 2004 and in Insight Turkey 11(2):43–55, 2009; Inbar in Israel Affairs 11(4):591–607, 2005) that favours Turkey. Israel, it has been argued, has always been in the position of courting Turkey, the senior partner in the relationship. This article challenges this contention. It proposes a new analytical framework that encompasses foreign policy friction, discord and alignment and an integrative approach to examine the strategic, economic, military and energy aspects of Israeli foreign policy towards Turkey. The within-case study methodology employed shows that the confluence among the policies pursued by Israel since 2011—amid regional trends and a shift from a unipolar to a multipolar global order—has prompted a shift in Israeli foreign policy from an adverse asymmetry to an equivalence-based engagement with Turkey.

Decolonising Global North terrorism studies in Southeast Asian Muslim-majority countries

ABSTRACT Over the past few decades, the call to decolonise academia has garnered significant momentum in some Global North and Global South countries and settler states. This shift reflects a growing recognition among scholars that academia perpetuates various forms of coloniality. However, terrorism studies scholars, particularly those in Global South countries, have largely refrained from addressing the need to decolonise the discipline and the broader terrorism industry. This situation is troubling given the role that ‘Global North terrorism studies' – and, by extension, the terrorism industry – plays in supplying Northern-centric intellectual frameworks that work to ‘civilise’ the ‘other,’ support settler colonial projects, and suppress Indigenous and alternative perspectives. This article draws theoretical and methodological insights from the Latin American School of Decoloniality and the Southeast Asian School of Autonomous Knowledge. It seeks to start a conversation among terrorism studies scholars in Southeast Asian Muslim-majority countries on the need to develop an ‘independent and alternative’ terrorism studies discipline based on epistemologies and methodologies from their region to what I call Global North terrorism studies.

Legal aspects and government policy in increasing the role of MSMEs in the Halal ecosystem

Background Indonesia currently could not make it to the top ten global halal due to some external and internal factors, although it is the largest Muslim country. In the external sector, the competition map is getting tougher, while internally, there are handicaps in the form of weak public awareness of competition. As a country with the largest Muslim population in the world, Indonesia can become one of the largest markets in the world. As indicated in the Global Islamic Economic Report (GIER), Indonesia is one of the top ten countries that control the Islamic economic market, yet it fails to dominate its Islamic market. Accordingly, the government needs to play a stronger role through regulatory policies to encourage the development of the Islamic economic ecosystem in Indonesia (halal value chain). The purpose of this study is to find out and analyse the existence of Micro, small, and medium enterprises (MSMEs) in Indonesia in the world’s market for Halal products and Services. Methods The researchers have conducted a form of normative juridical research with the analytical descriptive method, namely by collecting, describing, analysing, and presenting what is (das sein) and what ought to be (das sollen). Results Support from the government and stakeholders has not been optimal in improving welfare - capital access, management, and halal certification, so the existence of the global halal ecosystem has not yet impacted MSMEs’ ability to compete competitively. Conclusions The conclusion of this study shows that the quadruple helix innovation system is capable of guaranteeing the development of MSMEs in a manner to achieves a high level of competitiveness - efficiency, and effectiveness of the products and services produced.

Rethinking financial deepening in Islamic countries: political system and economic growth

Purpose This study aims to determine the effect of financial deepening on economic growth. It also investigates the role of the two political systems (i.e. democracy and monarchy) in supporting the effect between the two factors. Design/methodology/approach This paper adopts a dynamic panel regression model, i.e. generalized method of moments to answer the hypotheses. This paper uses data from 44 Islamic countries that are members of the Organization of Islamic Cooperation (OIC) for the period from 2010 to 2019. Findings This paper finds that financial deepening has an inverted U-shaped effect on economic growth. This means that financial deepening will only be effective at a certain threshold, if exceeded, it weakens economic growth. This negative effect is due to several reasons, such as high inflation, money supply, unproductive credit allocation and government policies. Furthermore, the political system facilitates the effect of financial deepening on economic growth. This finding becomes more valid as it is free from the endogeneity effect using two-stage least square tests. Research limitations/implications The proxies used for economic growth and financial deepening in Islamic countries require refinement to improve their relevance and applicability. Furthermore, due to the unavailability of an easily accessible political system index, this paper is forced to use dummy variables. Practical implications The primary outcome of this research is to advocate for the establishment of effective governance within each member country of the OIC countries. Originality/value This study addresses the need to understanding how the effectiveness of the political system enhances financial deepening, thereby fostering economic growth.

The Enlightened Path: Muḥammad ‘Abduh's Fusion of Reason and Revelation

This research paper, titled "The Enlightened Path: Muḥammad ‘Abduh's Fusion of Reason and Revelation," explores the transformative influence of Muḥammad ‘Abduh’s rationalist theology on modern Islamic thought. Focusing on his seminal work "Risālat al-Tawḥīd" the study examines how Abduh’s integration of reason and revelation has provided a framework for a dynamic and progressive interpretation of Islamic teachings in particular contemporary theology. The research highlights Abduh’s belief in the compatibility of faith and reason, arguing that rational thought is essential to truly understand God’s unity (Tawḥīd) and Islamic ethics. This research demonstrates the continuing significance of Abduh's rationalist theology and offers a helpful framework for negotiating the challenges of modernity, identity, and religion. It asks for more investigation into the long-term effects of Abduh's theories, theological comparisons, and real-world implementations of his reforms in Muslim countries today. Muḥammad 'Abduh has shown by his enlightened path that revelation and reason can coexist peacefully, each enhancing the other and leading to a deeper and more applicable understanding of Islam in the contemporary world.

Perbandingan Asuransi Syariah dan Asuransi Konvensional: Analisis dari Perspektif Ekonomi Islam

This research aims to compare sharia and conventional insurance from an Islamic economic perspective. The method used is a literature study of various related scientific sources. The results show significant differences between the two, particularly in the aspect of risk transfer. Conventional insurance involves elements of usury, gharar, and maisir, while Islamic insurance applies the principle of risk sharing as well as the concepts of ta'awun (mutual help) and mudharabah (profit sharing). The main challenge in implementing Islamic insurance is the low level of financial literacy and access to Islamic products, but it has great potential in increasing financial inclusion in Muslim-majority countries. In conclusion, Islamic insurance is more in line with Islamic economic principles and can be a fair and sustainable alternative in the insurance industry.

Wellbeing-oriented spiritualities as a global phenomenon in risk societies

ABSTRACT Alternative or holistic spiritualities are almost always discussed within a Western framework, as a Western phenomenon. This leads to a certain ethnocentrism in our analyses. This article makes three arguments. First, New Age related spiritualities constitute a global phenomenon, with corresponding avatars across the world. The article briefly discusses the cases of Latin America, Indonesia, and China, with brief notes on the Muslim world and Eastern Europe. Second, it argues that wellbeing-focused spiritualities are best understood as linked to the penetration of consumerism and the effects of neoliberal marketisation, even outside the West. As such, New Age related spiritualities are prime examples of the lifestylisation of religion. Set on the opposite end of the religious spectrum as Pentecostal type religion, they can be understood as ways to respond to and manage the insecurities and risk in today’s marketised, global societies. Finally, looking at spiritualities from outside the West enables us to clearly see how they constitute a dominant type of religion today, rather than some kind of ‘quasi-religious’ or ‘secular’ ersatz. In this sense, this article makes a strong statement regarding the importance of studying contemporary spiritualities more seriously, alongside well-trodden themes such as religious diversity and ‘non-religion’.

Veil journeys unveiled: Exploring muslim women’s veil experiences among malaysian women in France

Muslim women’s experiences with the veil in France elicits diverse feedback yet little research has been conducted on the veil experience of Southeast Asian Malaysian Muslim women who have resided in France for more than a year. In response to this gap, the study identifies the controversial meanings of veiling experiences and explores the complexities of veiling practices among Malaysian Muslim women in France. Six Malaysian Muslim women residing in France were interviewed. Interpretive phenomenological analysis approach (IPA) revealed that Malaysian Muslim women in France shared accounts of receiving respect, finding acceptance within their work environments, and encountering a general atmosphere of tolerance towards their religious and cultural identities. They also believed that the opinion of the locals in France towards the act of veiling are different depending on their geographical location. Some interviewees are certain that the locals in rural areas are more paranoid of women in veils than the locals in urban areas. The findings support the importance of exploring the discourse of veiling experiences among Malaysian women in France and the need to highlight the intersection of cultural practices, religious identity, and the challenges faced by Muslim women who choose to wear the veil while residing in a non-predominant Muslim country like France.

Paths well travelled: Imaginative contours of the juridical ummah

ABSTRACT This article explores how the subaltern Muslim animated the imaginative politics and juridical contours of the Ottoman nation between 1876-1913. I discuss how the members of the ummah, the global 'Muslim nation', were called to settle and work the lands of the Ottoman Empire. In the late 19th century, the ports and provincial capitals of the empire welcomed immigrants from across the Balkans-to-Bengal axis. However, not all who landed in the Levantine shores enjoyed the entitlements of property and protection promised by the Ottoman immigration state. The provenance of immigrants, the legality of their arrival, and the racial fault lines running through the ummah each set the terms of their inclusion in or their exclusion from the Ottoman nation. Building on the 1902 Resolution to the Ottoman Immigration Law of 1857, this article further explains how the Ottoman nation was delineated by a juridical identity—Ottoman nationality—that was categorically majoritarian and contractually exclusionary because of, and not despite, its global aspirations. I argue that Ottoman sovereignty conceived in the image of a juridical ummah found its terrestrial expression in the Ottoman nation: to the categorical exclusion of non-Muslims, predominantly Armenians; the conditional inclusion of subaltern Muslims; and the tacit rejection of Black Africans. This article thus explores imaginative entanglements of law, race, and religion in the age of empires.

Will Climate Change Increase the Risk of Deadly Violence in the Muslim World?

Will Climate Change Increase the Risk of Deadly Violence in the Muslim World?

Islam, Science Fiction and Extraterrestrial Life: The Culture of Astrobiology in the Muslim World by Jörg Matthias Determann

Islam, Science Fiction and Extraterrestrial Life: The Culture of Astrobiology in the Muslim World by Jörg Matthias Determann

:Political Culture in the Latin West, Byzantium and the Islamic World, c. 700–c. 1500: A Framework for Comparing Three Spheres

:<i>Political Culture in the Latin West, Byzantium and the Islamic World, c. 700–c. 1500: A Framework for Comparing Three Spheres</i>

History of The Wide Distribution of Imam Bukhary's Work "Al-Jome' As-Sahih" In the Islamic World

The history of the authoring of Imam Bukhari's "al-Jame' al-Sahih," the reliability of the narrators after the Muhaddis, the background of the manuscripts, and the progressive stages were all carefully examined in this research. The investigation used popular classical and modern historical sources. Based on scientific-comparative and historical-analytical methodologies, the topic was studied. The narrators of "al-Jame' al-Sahih" and their contributions to hadith science were thus examined, and each narrator's trustworthy narration was examined in light of the available sources. It has been demonstrated by science that there are an infinite number of narrators and that every copy of the work that has reached us is flawless. It has been demonstrated that Firabri and Nasafi's copies of "al-Jame' al-Sahih" are what are responsible for the work's widespread distribution. The works of the later storytellers in the widely disseminated work were examined scientifically and in comparison, and it was determined through scientific research that the work is devoid of all uncertainties and critiques. The book "al-Jame' al-Sahih" was modified again and again by muhaddis after Imam Bukhari. The rationale for these adjustments, supported by science, was to improve the work's worth and fix various errors that had been made over the ages by narrators, scribes, and scribes. Simultaneously, a scientific analysis revealed that the flaws and shortcomings mentioned concerning "al-Jame' al-Sahih" are not the author's fault. The tradition of Muhaddis and narrators from Movarounnahr researched the history of the work's dissemination to Movarounnahr, Khorasan, the Arab world, Egypt, Baghdad, Africa, the Maghrib, and Andalusia, among other locations.

Advancing Women's Social and Political Rights Through a Reinterpretation of Islamic Law: Ayatollah Jannaati's View of Female Political Authority in Shiite Islam

ABSTRACTOne of the most important questions on which Muslim reformers have challenged traditional jurisprudence is that of the institutionalized discrimination against women, with respect to their social and political rights under Islamic jurisprudence. Traditional jurisprudents cite specific verses from the Qur'an and Hadiths and consider the political and social management of Islamic societies to be exclusive to men. Ayatollah Jannaati is one of Iran's leading Shiite Muslim jurisprudents to call for a review of women's rights, based on dynamic jurisprudence, and declares that women, just like men, may hold the highest religious, political, and social positions in Islamic countries, and enjoy equal rights. This article adopts a theological and hermeneutical approach, and references many primary sources in Persian, including Jannaati's books, articles, and interviews, to determine how the new reading of the Qur'an and Hadith, and his unique theological and epistemological presuppositions, have enabled him to issue such a fatwa regarding the political and social rights of women under Islam.

CROSS-CULTURAL ADAPTATION OF INDONESIAN MUSLIM WOMEN MIGRANT WORKERS IN JAPAN

The shinking and rapidly aging population forced Japan to accept more migrant workers, including from Indonesia, a majority Muslim population country in South East Asia. Indonesian and Japan signed an agreement in 1993 to send workers to Japan under the Technical Intern Training Program (TITP) and since 2008 Indonesian nurse have been working in Japan’s elderly facilities and hospital. Other than that, many Indonesian living in Japan working as a high-skilled workers or university student. The number of Indonesian migrant workers increasing every year. Indonesian Embassy in Tokyo mention that most of Indonesian in Japan are Muslims. Moved from Muslims mayority country to non-predominant Muslims is a big challenge for Indonesian migrant workers to maintain their religious identity, especially to perfomed prayer and swomen with hijab. This research aims to find out the process of cultural adaptation among Indonesia Muslims women migrant workers in Japan, using Young Yun Kim’s approach model stress-adaptation-growth on Integrative theory of Communication and Cross-Cultural Adaptation. Qualitative data collected from September-October 2024 through semi-structured interviews with Indonesian Muslims women migrant workers who hold semi-skilled visa SSW and trainee and field observation with joining the Indonesian Muslims women gathering at a mosque near Tokyo. Futhermore, deepen knowledge about Japanese language skill and culture enable them to convincing their company about the wearing of hijab in the workplace but they are forced to adjust the prayer time due to work environment.

Russia - Islamic World: Toward the Formation of a Fair and Multipolar World Order

Russia - Islamic World: Toward the Formation of a Fair and Multipolar World Order

Culturally Adapted Cognitive Behavioral Therapy for Moderate Depression and Non-Suicidal Self-Injury Patients

Objective: This study aimed to evaluate the effectiveness of culturally adapted cognitive behavioral therapy (CA-CBT) for treating moderate depression and NSSI in Pakistani patients. Methods: A randomized controlled trial was conducted with 100 participants aged 18-35 years, diagnosed with moderate depression and engaging in NSSI behaviors. Participants were randomly assigned to either the CA-CBT intervention group (n=50) or the standard care control group (n=50). The CA-CBT program integrated Islamic teachings and cultural practices with conventional CBT techniques. Depression and NSSI behaviors were assessed at baseline, post-treatment, and a 3-month follow-up using the Beck Depression Inventory (BDI) and the Self-Injury Behavior Scale (SIBS). Results: The CA-CBT group showed significant reductions in depressive symptoms (p&lt;0.001) and self-injurious behaviors (p&lt;0.001) compared to the control group. Qualitative feedback indicated that participants in the intervention group found the therapy culturally and religiously meaningful, which enhanced engagement and reduced stigma associated with mental health care. Conclusions: The study demonstrates that culturally adapted CBT is an effective intervention for treating moderate depression and NSSI in Pakistani patients. Integrating cultural and religious elements into therapy enhanced treatment adherence and outcomes, suggesting that CA-CBT could be a valuable approach in non-Western, Muslim-majority countries.

&lt;b&gt;Islam and the Environment: A Conceptual Analysis Based on the Qur'an and Hadith&lt;/b&gt;

This study aims to explore the concept of the environment within Islamic teachings to interpret and apply it in addressing modern environmental challenges. Through conceptual analysis and a qualitative approach, this research focuses on literature studies of the Qur'an and Hadith, utilizing both classical and contemporary interpretations to enrich the analysis. The findings reveal that the concepts of Khilafah (Caliphate) and Amanah (Trust) in Islam are highly relevant for environmental conservation in the modern era. Khilafah positions humans as Allah's representatives on earth, responsible for maintaining the balance of ecosystems, while Amanah emphasizes the moral and spiritual responsibility of humans towards nature. The Qur'an and Hadith provide guidelines for maintaining balance and avoiding excessive exploitation, forming an ethical framework for sustainable public policies and practices. However, the study also identifies challenges in implementation, such as variations in interpretation and political and economic obstacles in Muslim-majority countries. Therefore, a holistic approach involving education, law, and public policy is required to ensure that Islamic teachings on environmental preservation can be effectively implemented. In conclusion, the concepts of Khilafah and Amanah are not only theologically relevant but also practical, making them a strong foundation for sustainable environmental conservation.

Reassessment of Islamic Legal Bases for Matrimonial Property in Malaysia

Most Islamic countries do not implement laws related to matrimonial property (harta sepencarian). This is due to the absence of specific provisions in the Quran and hadith that permit such practices. However, Malaysia has long practiced this and has a comprehensive legal framework concerning matrimonial property. Given this, is the practice in Malaysia truly in line with the teachings of the Quran and hadith? Therefore, this study aims to revisit the foundations of Islamic law regarding the implementation of matrimonial property laws. This research adopts Islamic normative legal research based on the principles of usul al-fiqh. This study reveals that the legal foundations cited by proponents of matrimonial property implementation, which include 'urf, syirkah, istishab and maslahat mursalah are inaccurate and do not align with the principles of usul al-fiqh. Thus, a new principle or legal basis is needed to legitimize Islamic matrimonial property distribution in Malaysia.