Indonesian Journal of Islam and Muslim Societies
https://www.ijims.iainsalatiga.ac.id/index.php/ijims
<p><a title="IJIMS has moved to a new website since December 2023" href="https://ejournal.uinsalatiga.ac.id/index.php/ijims">IJIMS has moved to a new website since December 2023.</a></p><p>Postgraduate Program IAIN Salatiga, Indonesia</p><div style="text-align: justify;">Indonesian Journal of Islam and Muslim Societies has the perspectives of humanities and social sciences. This journal also has programs aimed at bridging the gap between the textual and contextual approaches to Islamic Studies; and solving the dichotomy between ‘orthodox’ and ‘heterodox’ Islam. The two were linked: the textual tradition showed that Islam was, as well as a set of religious tenets, a way of approaching the practical economic and social challenges of life. So, this journal invites the intersection of several disciplines and scholars. In other words, its contributors borrowed from a range of disciplines, including the humanities and social sciences.</div><div style="text-align: justify;"> </div><div style="text-align: justify;">IJIMS, published twice a year (June and December), always places Islam and Muslim in the central focus of academic inquiry and invites any discussions as the aim and scopes.</div><div style="text-align: justify;"> </div><div style="text-align: justify;">IJIMS is a member of Crossref.org since 2015, so each article has its unique DOI number.</div><div style="text-align: justify;">IJIMS has been indexed in SCOPUS since August 2017, ACI, Index Islamicus and <a href="/index.php/ijims/pages/view/Indexing">more</a>.</div><div style="text-align: justify;">IJIMS has been granted National Accredition (A) from Indonesian Directorate General of Higher Education</div><div style="text-align: justify;"> </div><div style="text-align: justify;"> </div><div style="text-align: justify;"> </div>IAIN Salatigaen-USIndonesian Journal of Islam and Muslim Societies2089-1490<p style="text-align: justify;"><strong>License and Copyright Agreement</strong><br /> In submitting the manuscript to the journal, the authors certify that:</p><ul style="text-align: justify;"><li>They are authorized by their co-authors to enter into these arrangements.</li><li>The work described has not been formally published before, except in the form of an abstract or as part of a published lecture, review, thesis, or overlay journal.</li><li>That it is not under consideration for publication elsewhere,</li><li>That its publication has been approved by all the author(s) and by the responsible authorities – tacitly or explicitly – of the institutes where the work has been carried out.</li><li>They secure the right to reproduce any material that has already been published or copyrighted elsewhere.</li><li>They agree to the following license and copyright agreement.</li></ul><p style="text-align: justify;"><strong>Copyright</strong><br /> Authors who publish with <a href="/index.php/ijims/index" rel="noopener" target="_blank">INDONESIAN JOURNAL OF ISLAM AND MUSLIM SOCIETIES</a> agree to the following terms:</p><ol style="text-align: justify;"><li>Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a <a href="http://creativecommons.org/licenses/by-sa/4.0/">Creative Commons Attribution License (CC BY-SA 4.0)</a>that allows others to share the work with an acknowledgment of the work's authorship and initial publication in this journal. </li><li>Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgment of its initial publication in this journal.</li><li>Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work.</li></ol><p style="text-align: justify;"><strong>Licensing for Data Publication</strong></p><p style="text-align: justify;">INDONESIAN JOURNAL OF ISLAM AND MUSLIM SOCIETIES use a variety of waivers and licenses that are specifically designed for and appropriate for the treatment of data:</p><ul style="text-align: justify;"><li>Open Data Commons Attribution License, <a href="http://www.opendatacommons.org/licenses/by/1.0/">http://www.opendatacommons.org/licenses/by/1.0/</a>(default)</li><li>Creative Commons CC-Zero Waiver, <a href="http://creativecommons.org/publicdomain/zero/1.0/">http://creativecommons.org/publicdomain/zero/1.0/</a></li><li>Open Data Commons Public Domain Dedication and License, <a href="http://www.opendatacommons.org/licenses/pddl/1-0/">http://www.opendatacommons.org/licenses/pddl/1-0/</a></li></ul><p style="text-align: justify;">Other data publishing licenses may be allowed as exceptions (subject to approval by the editor on a case-by-case basis) and should be justified with a written statement from the author, which will be published with the article.</p><p style="text-align: justify;"> </p><p style="text-align: justify;"><strong>Open Data and Software Publishing and Sharing</strong><br /> The journal strives to maximize the replicability of the research published in it. Authors are thus required to share all data, code, or protocols underlying the research reported in their articles. Exceptions are permitted but have to be justified in a written public statement accompanying the article.<br /> Datasets and software should be deposited and permanently archived inappropriate, trusted, general, or domain-specific repositories (please consult <a href="http://service.re3data.org/">http://service.re3data.org</a> and/or software repositories such as <a href="https://github.com/">GitHub</a>, <a href="https://about.gitlab.com/">GitLab</a>, <a href="http://www.bioinformatics.org/">Bioinformatics.org</a>, or equivalent). The associated persistent identifiers (e.g. DOI, or others) of the dataset(s) must be included in the data or software resources section of the article. Reference(s) to datasets and software should also be included in the reference list of the article with DOIs (where available). Where no domain-specific data repository exists, authors should deposit their datasets in a general repository such as <a href="http://zenodo.org/">ZENODO</a>, <a href="http://datadryad.org/">Dryad</a>, <a href="http://dataverse.org/">Dataverse</a>, or others.<br /> Small data may also be published as data files or packages supplementary to a research article, however, the authors should prefer in all cases a deposition in data repositories.</p><p style="text-align: justify;"> </p>Redefining the Islamic defenders front's (FPI) identity after its dissolution by the Indonesian government
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/8225
<div data-canvas-width="537.1273103296219">This research aims to understand how identity redefinition occurs and what</div><div data-canvas-width="537.1049877632013">cultural variables result in identity redefinition. The Indonesian government</div><div data-canvas-width="536.8405512071436">has disbanded several mass organizations throughout the years. To ensure its</div><div data-canvas-width="536.4473306140446">survival, the group hid among the crowds. Meanwhile, the Islamic Defenders</div><div data-canvas-width="536.459350457502">Front (FPI), which the government had disbanded in 2020, was renamed the</div><div data-canvas-width="534.4382996362032">Islamic United Front, and it maintained a milder stance toward the government</div><div data-canvas-width="536.4078368426852">to survive. Several research studies have examined the government’s rationale</div><div data-canvas-width="535.5647306801893">for abolishment. However, research on how organizational actors react to their</div><div data-canvas-width="534.0674016095246">organizations’ dissolution is still scarce. The research examined the former Islamic</div><div data-canvas-width="534.9723241098003">Defenders Front (FPI) members’ perceptions of their organization’s dissolution</div><div data-canvas-width="534.5087015764524">by the government in 2020. The study utilized a qualitative research design. The</div><div data-canvas-width="536.0626956234152">data analysis was performed inductively to ascertain the former FPI members’</div><div data-canvas-width="536.5950029765186">subjective opinions of the organizational redefinition. The findings indicated</div><div data-canvas-width="537.731736743468">that former FPI members reinvented their identity after the government’s</div><div data-canvas-width="534.862428398192">disbandment as a means of survival by adopting more lenient, accommodating,</div><div data-canvas-width="536.7134842905963">and inclusive views toward the government and other mass groups. Also, the</div><div data-canvas-width="534.1120467423657">disintegration of radical religious groups may catalyze a new relationship between</div><div data-canvas-width="286.5255940910594">radical Islamic organizations and the state.</div>Ali MaksumHasse JubbaIrwan AbdullahEsa Nur WahyuniAbdul Rachman Sopyan
Copyright (c) 2023 Ali Maksum, Hasse Jubba, Irwan Abdullah, Esa Nur Wahyuni, Abdul Rachman Sopyan
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2023-12-312023-12-3113239942610.18326/ijims.v13i2.399-426Indonesian Muslim society's reception of sensation language and invitation to polygamy on social media
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/8997
<div data-canvas-width="534.6718280233712">Fun Polygamy Chanel is one of the media used by Ustad Awan (UA) to socialize</div><div data-canvas-width="537.3333647888875">the call for polygamy. The language used on this polygamous YouTube uses</div><div data-canvas-width="534.0227564766839">sensational language. This research aims to map the form of reception, the factors</div><div data-canvas-width="535.3054454856134">behind it, and its impact on public discourse on polygamy law. This qualitative</div><div data-canvas-width="534.9036392900452">research uses interpretative analysis techniques starting from restatement of the</div><div data-canvas-width="537.1238760886339">data followed by description, ending with data interpretation. The results of</div><div data-canvas-width="536.8130772792416">the research show that calls for polygamy using sensational language increase</div><div data-canvas-width="536.342586263918">public rejection of polygamy. This public reception is influenced by personal,</div><div data-canvas-width="535.1577731231396">interpersonal expressions discussed on social media and represented in general</div><div data-canvas-width="535.9012862969902">entertainment media (soap operas and feature films). The different receptions</div><div data-canvas-width="534.3335552860764">that were discussed then became a hybrid reception that increasingly dramatized</div><div data-canvas-width="423.97765538529376">polygamy law to the point that it was not following Islamic law.</div>Rika AstariDjamaluddin PerawironegoroMuhammad Irfan FaturrahmanHanif Cahyo Adi Kistoro
Copyright (c) 2023 Rika Astari, rika astari
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2023-12-312023-12-3113236939710.18326/ijims.v13i2.369-397Sectarian tensions, islamophobia, and decolonization: comparing Jasser Auda’s and Jonathan Brown’s analysis of the hadiths concerning Aisha’s marital age
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/9621
<div data-canvas-width="533.9472031749531">The ongoing debate surrounding the hadiths on Aisha’s age of marriage has given</div><div data-canvas-width="535.1629244846213">rise to two main positions among Muslim scholars, namely: the rejectors, those</div><div data-canvas-width="535.4720061735201">who reject the hadiths’ validity and propose the view that Aisha got married at</div><div data-canvas-width="536.2155193473707">an older age, and the defenders, those who defend them as valid hadiths and</div><div data-canvas-width="534.1824486826148">accept that Aisha consummated her marriage at the early age of nine years old. In</div><div data-canvas-width="534.2288109359496">this study, we examine this issue through the opposing arguments offered by two</div><div data-canvas-width="535.2144380994376">contemporary Muslim scholars: Jasser Auda, who represents the view of hadith</div><div data-canvas-width="533.9884140668063">rejectors, and Jonathan Brown, who represents those who accept the validity of the</div><div data-canvas-width="534.0553817660677">hadiths. These two scholars have been chosen to represent these two standpoints</div><div data-canvas-width="536.7289383750413">mainly because of their novel and distinctive theoretical contributions to the</div><div data-canvas-width="536.675707639731">ongoing debate. Entangled in this debate is the issue of whether pre-modern</div><div data-canvas-width="535.8429042001983">reality can be assessed by using modern norms. We employ critical analysis on</div><div data-canvas-width="536.0558271414395">the epistemological and methodological aspects surrounding the two scholars’</div><div data-canvas-width="536.2567302392239">interpretations of the hadiths of Aisha’s age of marriage. We argue that three</div><div data-canvas-width="535.1766614485723">significant features distinguish Auda and Brown’s dispositions. These are: first,</div><div data-canvas-width="536.9847893286296">their different conceptions of the interplay between politics, knowledge, and</div><div data-canvas-width="535.9356287068681">memory; second, their differing epistemological approaches to hadith science;</div><div data-canvas-width="534.743947084114">and third, their opposing assumptions about the universality of modern norms.</div>Muhamad Rofiq MuzakkirSiti Sarah MuwahidahRoyan UtsanyRohmansyah Rohmansyah
Copyright (c) 2023 Muhamad Rofiq Muzakkir, Siti Sarah Muwahidah, Royan Utsany, Rohmansyah Rohmansyah
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2023-12-312023-12-3113242745610.18326/ijims.v13i2.427-456Islamic state utopia: investigating khilafatul muslimin movement in contemporary Indonesia
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/9248
<p>This article aims to explore the contemporary Islamic state establishment movement in Indonesia namely <em>Khilafatul Muslimin</em>. Even though the Islamic state is strictly forbidden in Indonesia by the national constitution, such movements have been endless for a long time in the country. The phenomenon of <em>Khilafatul Muslimin</em>, which has recently emerged and surfaced in the realm of politics and religion in the country, indicates that some Muslims want to establish a <em>Khilafah</em> state under Islamic law. Utilizing qualitative methods with the library and documents research in a thorough and depth analysis, this article is designed to excavate and identify the anatomy of the <em>Khilafatul Muslimin</em> as the Islamic state movements, which were familiar to the archipelago since its independence. The study reveals that unlike the past similar movements, which mostly ended in the discourse, this organization has built a set of an Islamic state hierarchy and bureaucracy with complete personals. In addition, <em>Khilafatul Muslimin</em> linked its network to those radical-global Islamic state movements like the Islamic State of Iraq and Syria (ISIS), which, in turn, challenges <em>Pancasila</em> as the national ideology. However, interestingly, the root of <em>Khilafatul Muslimin</em> is closely related to <em>Darul Islam</em> (DI) and <em>Negara Islam Indonesia</em> (NII, Indonesian Islamic State), the past and utopian Islamic state movement in a huge multicultural Indonesian society. This research will benefit the policymakers in Indonesia to treat other Islamic movements equitably, while still keeping the country in harmony. For further study, it will be fruitful to involve broader methods in gathering data to have more comprehensive results.</p>Imam Sukardi
Copyright (c) 2023 Imam Sukardi
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2023-12-312023-12-3113233936710.18326/ijims.v13i2.339-367Cultural capital, Islamism, and political distrust in Indonesia General Election: an ethnicity-based community engaged in Islamic Defenders Front (FPI)
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/8191
<div data-canvas-width="536.2155193473707">Although there have been many studies investigating Islamist movements and</div><div data-canvas-width="537.0740795943115">their views concerning the relationship between Islam and politics, very rare</div><div data-canvas-width="535.051311652519">studies examining the ways particular ethnicity-based Islamist group invent and</div><div data-canvas-width="534.336989527064">revitalize their cultural capital in dealing with Islamism. Based on the case of the</div><div data-canvas-width="536.3048096130525">role of FPI (the Islamic Defenders Front) group in Jakarta rejecting the result</div><div data-canvas-width="537.1599356190055">of Pemilu 2019 (Indonesian General Election), this study aims to investigate</div><div data-canvas-width="535.3638275824055">the way a young Batavian community that is engaged in the FPI (a semi radical</div><div data-canvas-width="536.6568193142981">Islamist organization) interpret their Batavian values and tradition in dealing <div data-canvas-width="534.3163840811376">with Islamism. This research uses a case study approach that investigates cultural</div><div data-canvas-width="535.643718222908">capital and its influence to a young Batavian community joining the FPI. This</div><div data-canvas-width="534.1000268989086">study relies more on in-depth interviews with the members as well as observation.</div><div data-canvas-width="535.1028252673354">Based on the fieldwork this article shows that tension in national political level</div><div data-canvas-width="534.1309350677985">in Pemilu 2019 which polarized society had encouraged these young Batavians to</div><div data-canvas-width="534.4365825157092">be engaged in an organization connecting them to wider Islamic groups. Instead</div><div data-canvas-width="537.429523536545">of Muhammadiyah or Nahdatul Ulama (NU), their cultural capital is more</div><div data-canvas-width="536.0867353103297">supportive encouraging them to be engaged with the Islamic Defenders Front</div><div data-canvas-width="536.8714593760334">(FPI). Through this engagement in FPI and participation in political distrust</div><div data-canvas-width="536.5915687355306">rejecting the result of Pemilu 2019 they were not only involved with national</div><div data-canvas-width="534.1429549112555">issues, but also local issues dealing with their domination as an indigenous group</div><div data-canvas-width="157.06501157534996">living in an urban area.</div></div>Muhammad Hilali BasyaHamka Hamka
Copyright (c) 2023 Muhammad Hilali Basya
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2023-12-312023-12-3113225327710.18326/ijims.v13i2.253-277From radical labels to moderate Islam: the transformation of the Salafism movement in Indonesia
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/8605
<div data-canvas-width="537.3333647888877">The contemporary Salafist movement in Indonesia began to develop in the</div><div data-canvas-width="537.5840643809944">1970s. In its development, the Salafist movement later gave rise to various</div><div data-canvas-width="536.0111820085988">factions. One of the results of the dynamic and contestation of these various</div><div data-canvas-width="537.3144764634548">factions was the emergence of religious moderation movements of Salafists.</div><div data-canvas-width="537.4449776209899">This article tries to explain the role of The Islamic Propagation Council of</div><div data-canvas-width="534.7199073971998">Indonesia (DDII) and the Institute for the Study of Islam and Arabic (LIPIA) in</div><div data-canvas-width="535.4788746554955">the dynamics of the Salafist movement and to trace and describe the dynamics</div><div data-canvas-width="535.6557380663653">and the religious moderation movements of the Salafist groups, particularly in</div><div data-canvas-width="535.0959567853597">Jakarta, Indonesia. The research methods used are historical research methods</div><div data-canvas-width="534.2511335023703">and qualitative methods with a case study approach. The results show that there</div><div data-canvas-width="484.04081314077814">are adaptations emerging from the contemporary Salafist movement.</div><div data-canvas-width="44.57644802116635">These <div data-canvas-width="535.9716882372393">adaptations can be seen in the acceptance of the concept of the unitary state</div><div data-canvas-width="537.3213449454305">of the Republic of Indonesia and democracy even within the framework of</div><div data-canvas-width="535.9819909602028">Sharia and the presence of moderation or anti-violence ideas. This shows the</div><div data-canvas-width="535.4033213537646">flexibility of the movement which arises from the need for the sustainability of</div><div data-canvas-width="535.8240158747658">the organization or movement. In addition, cities present different challenges.</div><div data-canvas-width="534.6804136258405">This then requires an organization to adapt, either in terms of strategy, method,</div><div data-canvas-width="173.67128387167895">or proselytizing approach.</div></div>Roni TabroniIdham Idham
Copyright (c) 2023 Roni Tabroni, Idham Idham
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2023-12-312023-12-3113227930610.18326/ijims.v13i2.279-306Crowdfunding for inter-faith peace: youth, networked social movement, and muslim philanthropy NGOs in contemporary Indonesia
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/9190
<div data-canvas-width="537.8330468526069">This study examines the involvement of Indonesian youth and Muslim</div><div data-canvas-width="538.0305157094034">philanthropy NGOs in the promotion of inter-faith harmony through</div><div data-canvas-width="534.2854759122478">crowdfunding. Crowdfunding or online fundraising has been rapidly growing in</div><div data-canvas-width="534.0433619226105">Indonesia. It has been used to respond to various issues, among which is religious</div><div data-canvas-width="535.4445322456178">violence. Oftentimes, when radical acts happened in Indonesia, people turned</div><div data-canvas-width="535.5784676441407">to crowdfunding to express inter-faith solidarity and support. This study draws</div><div data-canvas-width="536.1262290816888">from the concept of networked social movement to explain the characteristics</div><div data-canvas-width="537.3264963069121">of crowdfunding campaigns for inter-faith harmony. This concept highlights</div><div data-canvas-width="534.019322235696">contemporary online movements that are spontaneous, leaderless, and temporal</div><div data-canvas-width="534.0004339102633">in nature which is distinct from the well-organized movements commonly studied</div><div data-canvas-width="534.1378035497738">by scholars. This study employs digital ethnography on campaigns that responded</div><div data-canvas-width="534.1034611398962">to religious violence in the largest crowdfunding platform in Indonesia, Kitabisa,</div><div data-canvas-width="535.0667657369639">which is complemented by interviews with the campaign initiators and Muslim</div><div data-canvas-width="534.2236595744679">philanthropy NGOs. This article argues that the characteristics of network social <div data-canvas-width="296.24621320692313">movement fit with the current youth generation that is assumed to be socially</div><div data-canvas-width="535.0667657369638">apathetic and more immersed in developing themselves and consuming media.</div><div data-canvas-width="534.0347763201411">Nevertheless, despite the spontaneous and temporal tenets, the youth’s inter-faith</div><div data-canvas-width="534.9105077720207">movements were able to mobilize a significant number of donations and attract</div><div data-canvas-width="534.1240665858229">Muslim NGOs that were often perceived to be sectarian to support the inter-faith</div><div data-canvas-width="535.7879563443943">campaigns. The findings of this study contribute to the studies on Indonesian</div><div data-canvas-width="535.647152463896">youth, Islamic philanthropy, and the state of inter-faith relations in Indonesia,</div><div data-canvas-width="383.6150210561128">which was argued to be experiencing a conservative turn.</div></div>Bhirawa Anoraga
Copyright (c) 2023 Bhirawa Anoraga
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2023-12-312023-12-3113230733710.18326/ijims.v13i2.307-337The changing piety and spirituality: a new trend of Islamic urbanism in Yogyakarta and Surakarta
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/8606
<div data-canvas-width="534.0433619226105">The prevalence of urban spiritualism is on the rise among residents of major cities.</div><div data-canvas-width="535.9819909602028">One observable manifestation of urban spiritualism is the growing number of</div><div data-canvas-width="534.5361755043546">diverse social recitation gatherings. The present research looks into four distinct</div><div data-canvas-width="535.9768395987209">profiles of assemblies that have emerged in the urban areas of Yogyakarta and</div><div data-canvas-width="534.8349544702897">Surakarta. The four assemblies comprise Muslim United and Teras Dakwah. In</div><div data-canvas-width="534.0588160070555">Surakarta, it is worth noting the presence of two prominent organisations, namely</div><div data-canvas-width="533.9969996692757">Majelis Ar-Raudhah, established by Habib Novel Alaydrus, and Majelis Busytanul</div><div data-canvas-width="535.207569617462">Asyiqin, founded by Habib Syech Assegaf. This study elucidates the techniques</div><div data-canvas-width="537.6905258516151">employed by the aforementioned four assemblies to disseminate moderate</div><div data-canvas-width="535.3037283651196">religious knowledge within urban circles, as well as their respective reactions to</div><div data-canvas-width="534.134369308786">the evolving spiritual dynamics observed within urban communities. The present</div><div data-canvas-width="534.2253766949618">study employs a qualitative methodology, specifically a field study approach. The</div><div data-canvas-width="534.0708358505124">findings of this study suggest a shift in the dominance of religious authority among</div><div data-canvas-width="535.3998871127769">renowned ustadz and habaib figures. By endorsing the dissemination of widely</div><div data-canvas-width="537.429523536545">recognised da’wah conducted by these prominent individuals, it contributes</div><div data-canvas-width="536.0626956234152">to the enhancement of religious literacy among urban populations. The study</div><div data-canvas-width="535.5011972219158">findings also interpret the santrinisation and piety activities observed in urban</div><div data-canvas-width="499.5584310439862">communities as a tangible expression of the veracity of religious teachings.</div>Lukis AlamBenni SetiawanShubhi Mahmashony HarimurtiMiftahulhaq MiftahulhaqMeredian Alam
Copyright (c) 2023 lukis alam
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2023-12-312023-12-3113222725210.18326/ijims.v13i2.227-252Islamic literature in modern Indonesia: political disputes among Muslim writers, 1930s-1960s
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/7418
This article examines the evolution of Islamic elements in twentieth-century Indonesian literature. The study employs historical analysis and methods to assess the continuity and change in the expression of Islamic themes in literary works. By examining the verses in literary works and the criticism that surrounds them, the article shows that Islamic literature has transformed significantly over the last decade. The article argues that literary criticism among Muslim writers goes beyond literary critique to encompass an assessment of political ideology. Literary works are viewed as a means to address issues such as communist ideology, as well as a medium of da’wah by Muslim writers or poets. As such, the study finds that both Islamic melodramatic and Islamic romance literature has ideological impulses. Overall, the article highlights the importance of examining the intersection of literature and politics, particularly in the context of Islamic literature in Indonesia. By tracing the evolution of Islamic elements in literary works, the study provides valuable insights into the cultural and political history of Indonesia.Sudarnoto Abdul Hakim
Copyright (c) 2023 Sudarnoto Abdul Hakim
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2023-06-052023-06-0513214316710.18326/ijims.v13i1.143-167The potential of Muslim Friendly Hospitality in the tourism industry in Central Java
https://www.ijims.iainsalatiga.ac.id/index.php/ijims/article/view/7212
This study aims to identify Muslim hospitality potential in the Central Java tourism industry. This research uses a hybrid research method or a Multiphase Mixed Method. Multiphase data were collected simultaneously between qualitative and quantitative data. Data were taken from literature studies, field observations, and in-depth interviews with key informants. The analytical methods used in this study included the Mic-Mac and Mactor analytical instruments, descriptive statistics, and Triangulation Methods. Results of the study show that although Central Java has not applied MFH regulations, the halal tourism industry is practiced in tourism. Central Java has all the potential for Muslim Hospitality with a score of 3.8 out of 5 based on the Indonesian Muslim Travel Index (IMTI) category. The potential for various scenic destinations, polite manner of community, stable and safe political conditions, financial institutions’ support, the existence of Islamic boarding schools, and both tangible and intangible Islamic historical heritage are all the strengths of MFH in Central Java. The theoretical implication of this research can be used as a starting point for further research. Whereas the applied implication suggests that the government needs a seed to immediately formulate regulations on Halal Tourism as affirmed by the state.Iskandar IskandarWaridin WaridinDeden Dinar Iskandar
Copyright (c) 2023 Iskandar Iskandar, Waridin Waridin, Deden Dinar Iskandar
https://creativecommons.org/licenses/by-sa/4.0/
2023-06-052023-06-0513216919710.18326/ijims.v13i1.169-197