Codicology, also known as ‘the archaeology of the book’, is the study of manuscripts as physical objects. It is a discipline that studies manuscripts with a predominantly historical orientation. This essay explores the sequel to the most famous literature before and after Islamic epic story and the link between Islamic signs and literature review. The greatest pre-Islamic mysteries in the history of Moslem literature and its religious effects were disused, which were solved by manuscript studies and some case studies. The (...) research method is based on the position story and finding the Islamic signs of the research to confirm the Islamic signs in the history and its changes over time. Therefore, in this research, religious symbols in the history of literature have been studied. The authors try to reach a new knowledge regarding the foundations of this school by tracing the history of religious literature. Furthermore, the connection between culture and religious literature is made by examining the Islamic religion mysteries sample. The symbolism and explanation of codes and elements in art works have been studied and the role of myths and metaphors in semantic analysis and religious concepts has been discussed. Finally, the effect of the Islamic events in literature review and art development is discussed.Contribution: This study provides further insights into the relationship between theology and literature through a historical literature review. (shrink)

Reproductive health technology allows married couples who experience infertility to have a child through assisted reproductive technology (ART), such as the in vitro fertilisation (IVF) process. The transfer of the extracted embryo to the woman’s womb is called surrogacy technology (gestational surrogacy). The legality of the practice of surrogacy is still questionable, both on a national and international level. This research discussed the legality of surrogacy in some religious countries, focusing on Indonesia. This research used normative juridical research methods or (...) literature review through a comparative religion-legal approach. This study indicated that most do not have a specific legal instrument regarding surrogacy practice. International law also does not have a standard legal instrument regarding the legality of surrogacy. Legality is determined by each religious country’s national laws and customs. For example, Indonesian law prohibits this practice implicitly under Law No. 36 of 2009 concerning health. The United Kingdom legalised surrogacy through the Surrogacy Agreement Act 1985, which was amended to the Human Fertilization and Embryology Act 2008, Greece through the Greek Legislation Law 3089/2002 and Law 3305/2005, and India through the 2019 Surrogacy Regulation Bill. Those countries have their limitations and characteristics that rule surrogacy. Surrogacy is indeed a technological advancement in the health sector. However, for countries that are influenced much by religion, technological advances sometimes conflict with the culture and the belief that has long been followed by most of the population. For Indonesia, the largest of Sunni Islam ruled surrogacy against the law. Next, Iran, as a Shia Islam country, ruled that surrogacy is a legal action.Contribution: The research provided information and knowledge regarding the different settings of surrogacy practice. Most religious countries bravely rejected or put strict limits on the practice of surrogacy. (shrink)

The Indonesian Constitution guarantees the freedom of Indonesian citizens to worship according to their religion. In reality, however, the Indonesian government had issued regulations that restrict the building of worship places, which is one way of expressing religious freedom. These regulations, being trapped in the discourse of the politicisation of religion and the religionisation of politics, are contradictory to the aspirations of the founding fathers as expressed in the Indonesian Constitution. This article seeks to deal with this problem by conducting (...) a critical and reflective study on religion–state relations, particularly on the concept of sphere sovereignty proposed by Abraham Kuyper. This study employed the content analysis method. The study demonstrates that this concept, when applied to the Indonesian situation, would prove helpful in restoring normative leadership to Indonesian politics and would enable it to align itself with the values of the Indonesian Constitution. The study also recommends a number of practical strategies in protecting religious freedom and rights in Indonesia, especially with regard to the restrictions on building worship places.Contribution: The study of the concept of Kuyper’s Sphere Sovereignty can be helpful in restoring normative leadership to Indonesian politics and would enable it to align itself with the values of the Indonesian Constitution and allow religion to fulfil its responsibility towards the state and the state towards religion, without being trapped in the discourse of the politicisation of religion and the religionisation of politics. (shrink)

This paper challenges the claim, made by French sociologist andphilosopher, Jean Baudrillard in The Spirit of Terrorism, that contemporary“Islamic” terrorism as exemplified by the 9/11 attacks in the United States isa phenomenon that defies morality. By considering alternative explanationsand applying a thought experiment, we find that Baudrillard’s claim shouldbe rejected because it is based on invalid premises and inconsistencies.The problematic premises include Baudrillard’s statements that terror is aneffective strategy and the only means available to marginalized group seekingto oppose Western globalization. (...) We argue that contemporary terrorism cannotlie beyond the limits of morality, and we suggest that the main cause of theupsurge in terrorist incidents today lies in the logic of Western globalization, orthe consumption system, that has given rise to simulation. (shrink)

The rhetoric of decolonising feminism has been increasingly connected to reformism rather than a radical intervention. Problematising the idea of finality in the calls to decolonise, I suggest that decolonial feminism should be understood as an experiment, a risky, unfinished project rather than a fixed location, and I argue that it should be based on a more radicalised notion of what María Lugones calls ‘learning from other resisters’. I draw on my experience working with feminists across the vast and diverse (...) Indonesian nusantara and reflect on Lugones’s concept of ‘other resisters’ in her essay ‘Toward a decolonial feminism’. Learning from feminists from places such as Nusa Tenggara and West Papua who challenge the singular imagination of the Global South, I advocate shifting the debate away from Euro-American academia as the locus of knowledge production by centring other resisters on the path towards decolonial feminism. I propose three aspects in learning from other resisters: actively engaging in the process of creating feminist linkages, acknowledging borders and friction within the Global South and interrogating the notion of resistance. (shrink)

Traditional games in Indonesia are one of the cultural heritages the existence of which should be protected and preserved. The purpose of this study was to preserve the cultural diversity by recalling the traditional games through the commemoration of Indonesia Independence Day that is conducted annually. The Online Ethnography method was used in this research by administering text analysis and interview. The result of the study showed that traditional games held during the commemoration of Indonesia Independence Day could help recall (...) the form and the rules of traditional games that are annually conducted during the commemoration in different regions. The result also showed that the traditional games held in the commemoration of Indonesia Independence Day indirectly built a bonding of the people through the value of togetherness, cooperation, and solidarity among the member of the society. Furthermore, the games reflected the cultural diversity of Indonesia, where every region has different names and rules of the traditional games. (shrink)

The study employs a sequential explanatory mixed-method design and aims to understand contract cheating behavior by conducting a survey of 1,081 undergraduate students in Indonesia and following up with five respondents to explore those results in more depth. In the first quantitative phase, we collected a variety of information from questionnaires about students’ practice with contract cheating. However, the interviews provided considerable depth of the students’ experiences, motivations, and attitudes toward contract cheating. Of the 1,081 participants, 73 students (6.75%) reported (...) engaging in contract cheating. The survey responses revealed preliminary insight into students’ experiences with contract cheating and the prevalence of this phenomenon in Indonesia. In the semi-structured interviews with a subsample of survey participants (n = 5), we applied the theory of planned behavior (TPB) to elicit attitudes, subjective norms, and perceived behavioral controls toward contract cheating. Our study revealed that students will have a higher chance of pursuing contract cheating when: (a) they believe that contract cheating provides various benefits (positive attitude toward contract cheating), (b) many of their friends are doing the same thing and expect them to do the same (subjective norms), and (c) they can control their contract cheating behavior to avoid being caught (perceived behavioral control). (shrink)

The Indonesian Ulema Council (MUI) has issued an illegitimate fatwa against smoking in mosques because it endangers the health of worshippers and interferes with the comfort of worshippers. This study aims to investigate smoking behaviour in mosques and violations of fatwas from ulama and governor regulations. This study follows a cross-sectional design conducted by interviewing 531 Muslims who have prayed in the mosque for the last 14 days and observed the compliance of the mosque in implementing a smoke-free policy in (...) 315 mosques. Frequency distribution and cross-tabulation were carried out using JASP 16 software using cross-tabulation. The results of this study indicate that the implementation of the smoke-free policy for mosques in Medan has been violated many times (57.8%), especially the violation regarding smoking in mosques (32.1%); cigarette butts were still found in the yard of the mosque (44.1%). Violations of the policy of fatwa smoke-free areas occurred in public mosques (61%) and muhammadiyah mosques (46.5%). Smoking behaviour in mosques was seen in the last 2 weeks, namely smoking behaviour carried out by worshippers (57.6%), smoking behaviour carried out by mosque administrators (39.2%), smoking behaviour carried out by community leaders in mosques (19.4%) and smoking behaviour that ulemas carried out in mosques (14.3%). Worshippers must comply with the rules against smoking in mosques because it can endanger the health of other worshippers. Cigarette smoke in the mosque will make other worshippers uncomfortable to worship so that it can damage the solemnity of the congregation to worship in the mosque. Contribution: This study is expected to explain smoking behaviour in mosques, violations of smoking behaviour in mosques that violate the ulama’s fatwa regarding smoking behaviour in mosques and the governor’s regulation on smoking behaviour in mosques. (shrink)

What and how to teach religious moderation at the undergraduate level still concerns academics. This study aims to explore the perceptions of lecturers and students about the objectives, content, and strategies used in learning religious moderation. This study uses a multiple-case exploratory design with a qualitative approach. Data were collected through interviews with eight lecturers and 15 students from public and Islamic universities in Indonesia. Data analysis in this study used conventional content analysis methods with an inductive coding process. The (...) first two authors analysed data, and their agreement was calculated using Cohen’s kappa of 0.90. As a result, participants said that the ultimate goal of learning moderation in religion is to teach students about aligning views on religion and non-religion. The content that needs to be taught early and as a firm root of religious moderation is the internal harmony of religious communities. Finally, the development of campus culture can be an alternative model to internalise the values of religious moderation. Contribution: Overall, this research helps us to understand what kind of religious moderation learning we want to introduce in Indonesian universities. (shrink)

Neoliberalism denotes the application of market principles to social phenomena and has impacted every aspect of life since the 1970s, including the educational domain (Harvey, 2005). The Impacts of...

Microgames are rapidly gaining increased attention and are highly being considered because of the technology-based media that enhances students’ learning interests and educational activities. Therefore, this study aims to develop a new construct through confirmatory factor analysis, to comprehensively understand the factors influencing the use of microgames in mathematics class. Participants of the study were the secondary school teachers in West Java, Indonesia, which had a 1-year training in microgames development. We applied a quantitative approach to collect the data via (...) online questionnaires through google form. Structural Equation Modelling with AMOS software was used to analyze the proposed model. Empirical results confirmed the perceived easy to use and subjective norm influence relationship with teachers’ microgame usage behaviors and intentions. In this condition, SN was found to have the initial significant influence on behavioral intention, as attitude, BI, and facilitating conditions also correlated with the actual use of microgames. Furthermore, the largest influential factor was BI, with the results subsequently showing that TPACK had no significant influence on the actual use of microgames. This report is expected to help bridge the gap across several previous studies, as well as contribute to the explanation and prediction of the factors influencing the teachers’ mathematical utilization of the study’s program. Besides this, it also helps to increase the use of microgames in teaching and learning activities. (shrink)

The current investigations examine how globalization signifying either identity threat or realistic threat has a differential role in mediating the effect of competitive victim-hood on Muslims’ religious fundamentalism. Study 1 revealed that identity globalization threat and not realistic globalization threat significantly mediated the effect of competitive victimhood on Muslims’ religious fundamentalism. Study 2 successfully replicated the finding in Study 1. Moreover, Study 2 also revealed that such mediating role of identity globalization threat was stronger among participants perceiving Muslims as having (...) high than low group entitativity, which refers to the extent to which Muslims as a group are considered to be a one, homogenous collective rather than an aggregation of individuals. Theoretical implications for understanding situational or social factors of Muslims’ religious fundamentalism are discussed, as are strategies to reduce competitive victimhood among members of this religious group. (shrink)

Here I shall focus on Suhrawardi’s use and conception of ‘fiṭrī’, translated as ‘innate’ by Hossein Ziai (1990), Hossein Ziai and John Walbridge (Suhrawardi 1999), and Mehdi Aminrazavi (1997, 2003),1 and will try to make some points in passing regarding Cartesian innate ideas in relation to Suhrawardi’s fiṭrīāt. I will try to explain my understanding of Suhrawardi’s i‛tibārāt ‛aqliyya (beings of reason) and their relationship to fiṭrīāt. As a relevant issue, I will touch on Suhrawardi’s distinction between objective and intellectual (...) attributes. Considering Platonic forms as the godparents of Suhrawardi’s ‘innate’ ideas, I will end by justifying this question: Is Suhrawardi a Platonist?Let’s begin with Descartes. .. (shrink)

I should, I suppose, begin by taking some personal responsibility for this controversy. When my late friend Hossein Ziai and I published our edition and translation of Suhrawardī’s Ḥikmat al-Ishrāq (hereafter Philosophy of Illumination), we chose “innate” as our rendering of fiṭrī. I don’t remember discussing the rendering, and we did not bother to mention it in the glossary. Hossein had used this rendering in his first book, Knowledge and Illumination, stating that “innate ideas serve as the grounds for knowledge.”1 (...) Others, however, have rendered the term and its source, fiṭra, as “nature,” “natural spirit,”2 or “innate disposition.”3So what does fiṭra mean? Al-Tahānawī, in his dictionary of Islamic technical .. (shrink)

The paper evaluates Christopher Hookway's claim that individual epistemic vice can enhance the value of collective epistemic virtue. I suggest that this claim can be defended on the grounds of a dynamic account of collective intentional properties that is supplemented by an account of a spontaneous ordering mechanism such as the "intangible hand". Both these accounts try to explain how individual traits integrate into collective traits by way of aggregation. In this respect, they are different from normative and summative accounts (...) of plural subjects. I argue that it is the repeatable and self-amplifying nature of character traits that calls for a dynamic account of collective virtues. With regard to epistemic virtues and their role in the acquisition of knowledge I hold that their dynamic and self-amplifying character warrants their reliability, since it is this character that bottoms out in repeated acts of epistemally correct behavior that constitute a 'responsible practice'. The successful appliance of the latter amplifies the attitude it origins from. If epistemic virtues construed along these lines are attributed to collectives, a dynamic aggregate account supplemented by an account of an "intan-gible hand" device might explain how an aggregate of virtuous efforts of individuals can not only absorb a certain amount of vice but be even enhanced by the 'spice' of some non-intentional epistemically vicious side effects of epistemically virtuous en- deavor. (shrink)

The AAR-SBL Women’s Caucus session on ‘Beyond Down and Dirty: From Good to Great Sex’ revisited the Good Sex: Feminist Perspectives from the World’s Religions project and book with the participation of two of its co-editors, Mary E. Hunt and Patricia Beattie Jung, and co-author and collaborator, Wanda Defeilt. Scholar colleagues, Brandy Daniels, Fitri Junoes, and Alicia Besa Panganiban, presented intriguing papers on feminist religious and ethical reflections on what constitutes great sex as they examined the issues discussed by (...) feminist scholars and activist authors of Good Sex. Moreover, the session was an exhilarating dialogue of international, interreligious, and intergenerational perspectives on what women think is great sex. It was an exciting starting ground for intergenerational discussion with senior scholars, associated with the Good Sex book, providing generous, constructive, and well-considered responses to the presentations of their colleagues. The diverse international audience of masters, doctoral and senior scholars – male and female – was included in the complex, fun, and challenging discussion of sex. Amidst various issues raised, there was a consensus that discussions on great sex must address issues of safety, justice, and pleasure. Overall the session was a success as the platform for the presentations modelled a feminist method that was intentionally designed to give more time for discussion, not only among panelists but also with the audience. (shrink)