This study aims to conduct an analytical examination of the approach taken by the Indonesian commentator Muhammad ibn Umar al-Nawawi al-Jawi al-Bantani, known as Nawawi al-Jawi, in addressing asbāb al-nuzūl (the reasons for the revelation) of verses of the Holy Quran, through his interpretation of these verses in his book entitled ‘Maraḥ Labid’. The researcher employed a descriptive methodology to define asbāb al-nuzūl and clarify their conditions, and an inductive methodology to trace the examples of narrations mentioned by Nawawi al-Jawi in his commentary to illustrate these asbāb al-nuzūl. The researcher then employed an analytical approach to understand the strategy and methodology of the commentator Nawawi al-Jawi in presenting asbāb al-nuzūl. The research demonstrated that Sheikh Nawawi al-Jawi was meticulous in using asbāb al-nuzūl as an assistance to understanding the texts of the Holy Quran, and that he adhered to the principles of this discipline, deviating from them only in very rare instances.
This article explores the dynamic interplay between tradition and innovation in Indonesian pesantren (Islamic boarding schools), emphasizing their adaptability in the face of modern educational demands. Qualitative case studies of three well-established Islamic boarding schools of Bahrul Ulum Tambakberas Jombang in East Java, Darunnajah Jakarta, and Mathali’ul Falah Pati in Central Java is conducted. Data collection involved semi-structured interviews with key stakeholders, including kiai, teachers, students, and alumni. The research identifies three typologies of innovation: Modern-Progressive, Integration-Multiformat, and Traditional-Intensive. The study highlights the strategies pesantren employ to overcome challenges such as resource constraints, technological resistance, and socio-cultural barriers in order to maintain relevance amidst ever changing Muslim society in Indonesia. By integrating traditional Islamic education with modern pedagogical practices, these three pesantren enhance academic performance, foster character development, and equip students with 21st-century skills in their own way and method with different results and outcomes. This research contributes to the discourse on faith-based education by offering insights into how pesantren preserve their Islamic identity while innovating to meet contemporary societal needs.
This study examines the interplay of gender representation and cultural production within Indonesian pesantren literature by analyzing three novels: Dian Wisanggeni by Dian Latifa, Hati Suhita by Khilma Anis, and Dua Barista by Najhaty Sharma. Written by female authors with pesantren backgrounds, these novels highlight the tensions between tradition and modernity while advocating gender empowerment. Through textual and production analyses, supported by interviews with the authors, the research identifies central themes of gender literacy, including the portrayal of educated and independent female protagonists who challenge patriarchal norms. The findings reveal how these narratives navigate traditional pesantren hierarchies, explore the reconciliation of religious and modern identities, and address the broader societal implications of gender inequality. The study situates pesantren literature within the framework of Indonesian literary tradition and underscores its potential as a medium for enhancing gender awareness. By bridging Javanese traditions with Islamic values, these works inspire dialogue on the roles of Muslim women in both domestic and public spheres, fostering a nuanced understanding of gender dynamics in contemporary Islamic contexts.
This study examines the implementation of counselling guidance to strengthen religious moderation and gender equality through digital counselling guidance in modern Islamic boarding schools in West Java. Using a qualitative-interpretive approach, this study involved Islamic boarding schools in seven districts/cities, focusing on female students aged 15-25. The results of the survey reveal the development of a digital counselling guidance framework that integrates Islamic moderation values and counter-narrative strategies for gender-based cyber violence. This framework includes four dimensions: digital connection skills, content access, contextual understanding, and interaction in digital space, referring to UNESCO and Kemenkominfo standards. The implementation of digital counselling guidance is carried out through the stages of instilling, coaching, mentoring, and competency development, and it is applied at the individual, interpersonal, and institutional levels. This process follows the connect-content-context-contact cycle, emphasizing the importance of building constructive and inclusive media literacy awareness. This study significantly empowers Islamic boarding school communities to face digital challenges, promoting moderate Islam and gender equality in the digital era.
Jakarta, the capital of Indonesia is a religiously plural region in Indonesia that experienced social unrest and riots in recent history. It withstands social, economic and turmoil that Indonesia experience during its lifetime until today. As a country with Muslims as majority, the role of Islam and Muslims is instrumental in keeping it safe and endured. This study analyzes the role of Nahdlatul Ulama in peace education, using a qualitative descriptive method. As the biggest Muslim organization in Indonesia with moderate stance, the importance of strengthening peace education by Nahdlatul Ulama is certainly beyond any doubt. The study shows that Nahdlatul Ulama promoted its moderate values to its members and Jakarta populations as well as introduced many initiatives to contain exclusive understanding of Islam. It does not only in accordance with the message of peace by Islam as promoted by Nahdlatul Ulama, but from security perspective it contribute to national security greatly as well.
The relationship between religion and the state in Indonesia remains a perennial hot topic, never growing stale over time. This study examines the nexus between religion and the state through the lens of political pluralism and multiculturalism, focusing on the dār al-Mīthāq concept put forward by Ma’ruf Amin. The urgency of this research arises from Indonesia’s diverse socio-political dynamics and the threat of extremist ideologies endangering national unity. Employing a qualitative method with a normative-analytical approach, the study draws on library research and the analysis of both historical and contemporary documents. The findings demonstrate that dār al-mīthāq constructs a covenant-based constitutional framework that redefines the state as a religiously grounded consensus, integrating faith, justice, and tolerance within a plural society while simultaneously revealing its limitation as a form of normative multiculturalism that insufficiently addresses structural inequality and recognition gaps. These results underscore that applying the principles of political pluralism can serve as a strategic solution to ideological conflicts, while requiring a shift toward critical multiculturalism to ensure substantive equality and inclusive participation.
The Indonesian government, through the Ministry of Religion, has officially translated the Qur'an to understand the content and context of the Qur'an. This translation became the only official translation for many years and serves as a public reference. However, such translation is not always well-received; some agree with it by offering notes, while some disagree and suggest new translations because they are considered biased, including gender bias. One of the verses that reflects gender bias is the translation of the Qur'an al-Nisa [4]:3 regarding polygamy. This paper analyzes the translation of the Qur'an by comparing the opinions of two Indonesian scholars, namely Siti Musdah Mulia and Faqihuddin Abdul Kodir. This research employs a qualitative methodology, focusing on literature study, interviews, and lecture observations conducted by the two scholars. This paper concludes that Kodir disagreed with the government's translation and offered a new translation regarding the verse on polygamy, while Mulia gave a different interpretation and approach to understanding the text.
Pesantren or Islamic traditional boarding school is one the unique institution within Indonesian Islam. Serving a comprehensive education with emphasis on the internalization of Islamic values is the main purpose of pesantren. Additionally, since they also serve the society safeguarding and leadership, Pesantren promote the emergence of new leadership. This study explores how pesantren cultivates leadership by integrating spiritual depth with intellectual rigor highlighting 5 pesantrens across East Java. Using a Systematic Literature Review (SLR) from Scopus, WoS, and Semantic Scholar, the findings identify five leadership development categories in pesantren: moral and character-based, entrepreneurial, humanist and inclusive, spiritual and religious, and transformational and innovative leadership. As a result, Pesantren provides a strong foundation for leadership education, grounded in moral, spiritual, and local wisdom. This model has been proven effective in shaping character, integrity, and responsibility, making it a relevant framework for fostering the nation's moral and leadership development. Their alumni show strong leadership skills that beneficial for their role in society.
This study examines the role of Ma’had Aly and Private Islamic Higher Education Institutions (PTKIS) managed by pesantren in Indonesia in strengthening the scientific independence of Islamic boarding schools through intellectualization. The research is based on field observations and interviews conducted at 12 pesantren offering Ma’had Aly and postgraduate programs, analyzed using Creswell’s analytical approach. The findings indicate that Ma’had Aly and PTKIS postgraduate programs significantly enhance the intellectual capacity of santri, not only in mastering Islamic religious sciences but also in developing related disciplines such as social and natural sciences. These programs encourage the integration of traditional pesantren learning with formal higher education, introducing more advanced and systematic intellectual frameworks within Islamic studies. Furthermore, they provide opportunities for santri to cultivate critical thinking, apply scientific methodologies, and engage in interdisciplinary research. The study concludes that integrating Islamic higher education into pesantren enriches Islamic educational theory and demonstrates the continuing relevance of pesantren in responding to modernization and globalization.
The public and political role of Muslim women in Indonesia has been on the increase in recent years. This is due family connections, gender equality, and religious piety. This article particularly highlights the political participation of Bu Nyai, Muslim personalities with pesantren backgrounds. This paper contends that their motive is their aspiration to advocate women's rights, which is often ignored by male-politicians. The idea that “only women understand women” represents another reason why these Bu Nyai compete in elections for public office. The Bu Nyai relies much on defending values and norms rather than on competence or experience. The wisdom behind this is the fact that Indonesian politics is not always about idea, as it is about sense and positive image. These are the so-called social and spiritual capitals that this paper tries to explore by referring to three Bu Nyai in East Java and their political aspiration in upholding norms by defending women. The rise of these Bu Nyai and their prominence in local elections is a direct testimony that Indonesian politics is not patriarchal. Their activism is an automatic repudiation of neo-liberal thesis that in major Muslim societies, women are politically marginalized.
The 2024 Indonesian presidential election witnessed the strategic appropriation of Islamic symbols and Nahdliyyin or the follower of Nahdlatul Ulama identity in political discourse, particularly on social media. While Nahdlatul Ulama has historically shaped Indonesian politics, existing studies overlook how Nahdliyyin identity is constructed and contested in digital spaces. This study fills that gap by analyzing social media narratives through Stuart Hall’s theory of representation and Michel Foucault’s concepts of discourse and power. Using qualitative discourse analysis, this research explores how Islamic identity is mobilized, negotiated, and challenged in online political debates. Findings suggest that Nahdliyyin identity is increasingly treated as a political object rather than a substantive ideological force, with digital narratives reducing it to mere symbolism for electoral gain. Social media amplifies elite-driven representations, sidelining grassroots interpretations and internal diversity. These findings highlight the commodification of Nahdliyyin identity in political campaigns, reinforcing the dominance of symbolic politics over substantive engagement with Islamic thought.
This article aims to determine the concept, practice, and results of abhkate, a good attitude toward parents of Madurese society from Islamic education perspective. This study utilizes a qualitative approach, employing data collection methods such as interviews, observations, and document analysis. The data were analyzed through a process that includes reduction, presentation, verification, and the formulation of conclusions. Conceptually, abhakte is a translation of the concept of birr al-walidayn in Islam. Forms of abhakte in Madurese culture include: andhap asor, mabhunga, ajhaga bhagussa, nyambhung bhala, majar otang, sandhekka, amoljaaghi, dhuwa'aghi, and mintaaghi sapora. Madurese society strives to maintain the abhakte culture by practicing: ngajhi gik anak (learning Islam from an early age), nyantre (learning in Islamic boarding school education), ebada (religious rituals), and kabiyasaan sabhalaan (family traditions). Meanwhile, the results of the implementation of abhakte in the social interactions of Madurese society include: koko agamana (strong adherence to Islamic teachings), taretan sadhaja (organized in a family structure), sangkolan bhagus (maintaining good traditions in society), tonggal dara (strengthening a sense of togetherness), and akor salanjhanga (minimizing the risk of social conflict).
This paper explores the behavioral mechanisms that shape consumer loyalty in halal tourism, focusing on Lombok Island, Indonesia. Using quantitative data from 685 respondents, including 600 Muslims and 85 non-Muslims, the study applies descriptive statistics and Partial Least Squares Structural Equation Modeling (PLS-SEM). The findings reveal that halal-friendly attributes significantly influence perceived value, satisfaction, and trust among Muslim tourists. However, these attributes do not directly lead to loyalty. Instead, perceived value plays a central role by enhancing satisfaction, trust, and ultimately loyalty. Satisfaction also strengthens trust and loyalty, while trust has a moderate effect on loyalty. These results suggest that visible halal elements are necessary but not sufficient; deeper psychological engagement is essential. The study recommends that halal tourism providers focus on emotional experience, authenticity, and transparent service to build long-term loyalty. The implications emphasize a shift from functional halal compliance to meaningful and trust-based relationships with Muslim travelers.
Among the contentious issues in contemporary Islamic law are gender related issues in which the progressive group within Nahdlatul Ulama differs sharply from the conservatives. This article discuss the recommendations of KUPI II congress (2nd congress of female Ulama) held in Jepara Central Java in November 2022 on Female Genital Mutilation/Cutting (FGM/C) which was challenged by the 38th FMPP (bahtsul masail forum of pesantren students) held in Kediri East Java in January 2023. Although there is difference in stipulating the term which might complicate the issue, KUPI delegitimizes all forms of dangerous FGM/C without medical reasons which is then sharply opposed by FMPP that insists that female circumcision is obligatory in Shafii maddhab observed by traditionalist Muslims in Indonesia. The two groups belong to Nahdatul Ulama background, but their opinions are in sharp contrast. KUPI is a continuation of progressive thought within Nahdlatul Ulama which has been nurtured since the 1970s, whereas FMPP is the true traditionalism bearer of Nahdlatal Ulama in many pesantren. Their encounter in various contested issues is predictably still going to happen in the future due to the insistence in holding their views.
This study examines the representation of Islamic identity in Indonesian horror films from the 1980s to the 2020s. Employing an interpretive qualitative method, this study analyzes selected horror films from each decade to uncover patterns of change in the portrayal of Islamic identity through narrative, symbolism, and character depiction. The findings reveal three key trends: first, during the 1980s and 1990s, Islamic identity was prominently depicted through characters such as Kiai or Ustaz, who served as exorcists. Second, in the 2000s, representations of Islamic identity diminished, replaced by themes of secularism and eroticism. Third, in the 2020s, Islamic identity re-emerged more explicitly, with stronger Islamic themes present in both storylines and visual symbols. These findings suggest that the portrayal of Islam in Indonesian horror films reflects not only the socio-cultural dynamics of society but also market strategies aimed at appealing to a predominantly Muslim audience. This research contributes to interdisciplinary studies on Islam, popular culture, and Indonesian film while paving the way for further inquiries into the relationship between religion and mass media.
This paper investigates how far the Qur’an penetrated into the ritual of Samin people in Central Java. Taking their conversion to Islam and the politics of religion as point of departure, this paper argues that the attempts of Samin people to negotiate their previous belief to the present involve their unique interpretation of the Qur’an in their religious tradition. For the young Saminist it is a strategy to shape new morality and materiality of being a Muslim. The present ritualistic tradition among Saminist then comes up with complexity; it is by maintaining the locality and adopting the new element for their ritual. Such negotiation was due to massive political project of santrinization in contemporary Indonesia and vast decline of abangan community. In this context, the Qur’an and the produced religious ritual at certain tradition among Saminist are discursive in which the Samin community rationalize the new ritual based on their understanding about Islam rooted on their historical narrative.
This paper analyzes Nahdlatul Ulama’s (NU) involvement in Indonesia's 2024 Presidential Election, focusing on the convergence of ideological and pragmatic motives. The study examines how different factions within NU align with various presidential candidates, driven by both the desire to protect Aswaja values and the need to maintain relevance in the political sphere. Using qualitative methods by conducting in-depth interviews with several NU circle and political party elites at national and local levels, inside and outside Java, and in the NU-base and non-NU Base regions, this study finds that NU’s political engagement often reflects a mix of ideological commitments to maintain Aswaja doctrine and the non-ideological motives which are the proximity to the party or candidate motive, patronage motive, and economic incentives and access to power motive. The research also highlights the challenges NU faces in maintaining neutrality while navigating the complexities of electoral politics. These diverse interests have ultimately led to polarization within NU and prove that NU is not a monolithic political force. Thus, this paper argues that NU's political participation is an unavoidable aspect of its identity, shaped by ongoing tensions between religious principles and the demands of a changing political landscape.
Contrary to what happened elsewhere in Indonesia, conversion of Chinese descents to Islam in Wattan Soppeng is considered peaceful and more numerous. While religious conversions sometimes followed by family disputes and often breakup, this article shows the gradual and peaceful conversion to Islam of the Chinese in Watan Soppeng. It also uncovers the origin of the Chinese conversion to Islam, the motives, and the relationship between Chinese Muslim converts and local indigenous people. This study applied three methods to obtain data and information, namely in-depth interviews, observation, and documentation studies. The data and information obtained were verified, classified, integrated, and described. The research results show that the conversion process began in the 1950s and has been lasting for approximately seventy years. This conversion was caused by some reasons, namely the interest in Islamic teachings, the motive of marriage, and the self-awareness to convert to Islam. So far, the native Chinese have maintained good relations with the local Bugis community. Those who embraced Islam enjoyed more intensive social interactions.
Traditionally, da‘wa (Islamic preaching) has been conducted face-to-face in mosques or communities through sermons and personal interactions. However, the advent of digital technology has significantly transformed these practices. Digital da‘wa facilitates the dissemination of religious messages via social media, websites, and mobile applications, allowing messages to transcend geographical boundaries. This study explores the perceptions and motivations of Tuan Guru in Lombok regarding the adaptation of digital da‘wa . Employing a qualitative approach, data were collected through in-depth interviews with Tuan Gurus in Lombok, supplemented by observations and documentation. The study identifies four themes reflecting Tuan Gurus’ perceptions of digital da‘wa : general views, effectiveness, accessibility and interactive convenience, and content quality and delivery. Similarly, four themes emerged regarding their motivations: expanding the reach of da‘wa , adapting to contemporary trends, fulfilling religious and moral obligations, and seeking economic opportunities. This research provides a robust empirical analysis, offering valuable insights for developing more effective and contextually relevant digital da‘wa strategies in the modern era.
