al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220
ISSN: 1907-591X.
E-ISSN: 2442-3084
DOI: https://doi.
org/10.
19105/al-lhkam.
Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement Choirul Mahfud Institut Teknologi Sepuluh Nopember.
Indonesia email: choirul.
mahfud@its.
Ummu Salamah Universitas Nasional.
Indonesia email: oemu.
salamah@gmail.
Mohamad Yusuf Ahmad Hasyim Universitas Negeri Semarang.
Indonesia email: yusufarab@mail.
Zalik Nuryana Nanjing Normal University.
China email: zalik@ie.
Muhammad Arif Fadhillah Lubis Politeknik Negeri Medan.
Indonesia email: muhammadarif@polmed.
Article history: Received: February 15, 2024.
Accepted: April 01, 2024.
Published: June 30, 2024 Abstract:
This qualitative research explores the practice of Islamic law among Chinese Muslims in Indonesia, focusing on the contribution of the Indonesian Chinese Islamic Association, or Persatuan Islam Tionghoa Indonesia (PITI) in East Java in three translating the QurAoan into Mandarin, organizing marriage guidance and religious consultation, and facilitating ualAl food industry.
The primary data collection method involves in-depth interviews with Islamic leaders within the Author correspondence email: choirul.
mahfud@its.
Available online at: http://ejournal.
id/index.
php/alihkam/ Copyright .
2024 by Al-Ihkam.
Jurnal Hukum dan Pranata Sosial Choirul Mahfud, et al.
community, particularly those affiliated with PITI.
Secondary data is gathered through an extensive review of literature comprising documents, books, news, and articles related to Islamic law practices among Indonesian Chinese Muslims.
Data analysis employs a spiral approach, encompassing content analysis, contextual examination, and critical evaluation.
The results of this research show that, specifically.
PITI East Java is focused on three areas: arranging marriage counseling, translating the Qur'an into Mandarin, and developing a mentoring program for ualAl products.
Besides.
PITI uses a cultural approach to help Chinese Muslims comprehend and follow Islamic precepts while also taking into account their unique background and characteristics.
As a result, the Chinese heritage has been influenced by Indonesian and Islamic This practice is dynamic and still proceeding in the new horizon that needs support from all stakeholders, the government, and other Muslim communities in Indonesia.
Keywords:
Islamic Law Practices.
Chinese Muslim.
PITI
Introduction Indonesia is characterized by a diverse Muslim population with various cultural and ethnic backgrounds, and Chinese Muslims are one part of this wide diversity.
Chinese Muslims in Indonesia, like other Muslim communities, also observe the five pillars of Islam, which include faith .
hahAda.
, prayer.
Ramadan fasting, giving alms .
, and the pilgrimage to Mecca .
More than that, the practice of Islamic law in the Chinese Muslim community also relates to economic issues, family law, parenting, muAoallaf .
Aos habituation to Islamic teaching, ualAl food culinary, and other social, political, or cultural issues.
1 As non-inherited Muslim communities, 1 Rahmawati Rahmawati et al.
AuChinese Ways of Being Good Muslim: From the Cheng Hoo Mosque to Islamic Education and Media Literacy,Ay Indonesian Journal of Islam and Muslim Societies 8, no.
2 (December 2.
: 225Ae52, https://doi.
org/10.
18326/ijims.
Yuting Wang.
AuBetween the Sacred and the Secular: Living Islam in China,Ay Boundaries of Religious Freedom: Regulating Religion in Diverse Societies, no.
April .
: 253Ae75, https://doi.
org/10.
1007/978-3-031-271885_13.
James D.
Frankel.
AuChinese-Islamic Connections: An Historical and al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement some Chinese Muslims agreed to build an association to facilitate them in understanding Islamic thoughts while practicing Islamic The organization is named after the Indonesian-Chinese Islamic Association or PITI.
PITI is an organization that represents Chinese Muslims in Indonesia.
In East Java.
PITI plays a role in advancing the lives of Chinese Muslims and contributing to the development of interfaith 2 Although its roles may vary in different regions.
PITI claims to continue developing its role in facilitating and supporting the practice of Islamic law.
It aims to support the understanding of Islamic law and facilitate its practice so that Chinese Muslims can worship their God and practice their religious teaching well.
Likewise, the Indonesian Cheng Hoo Mosque Foundation, which was founded in Surabaya and is fully supported by East Java PITI, also makes a significant contribution to support the practice of Islamic law, especially for converts .
uAoalla.
through consultation services and other relevant programs.
This is mainly because as a specific type of Muslim with most of them not Muslim by birth.
Chinese Muslims typically still find difficulties in understanding both Islamic law and Studies on Chinese Muslims practicing Islamic law in Indonesia can be said to have received little attention or have rarely been done.
However, there are several notes from previous observers concluding that Chinese Muslims in Indonesia often integrate their Contemporary Overview,Ay Journal of Muslim Minority Affairs 36, no.
: 569Ae83, https://doi.
org/10.
1080/13602004.
2 Musmuallim.
Ahmad Yusuf Prasetiawan, and Muhamad Riza Chamadi.
AuDaAowah of Banyumas Islamic Chinese Ethnicity in the Development of Religious Moderation,Ay Al-Balagh: Jurnal Dakwah Dan Komunikasi 6, no.
: 241Ae72, https://doi.
org/https://doi.
org/10.
22515/al-balagh.
Rr Dewi Anggraeni.
AuIslamic Law and Customary Law in Contemporary Legal Pluralism in Indonesia:
Tension and Constraints,Ay Ahkam: Jurnal Ilmu Syariah 23, no.
: 25Ae48, https://doi.
org/10.
15408/ajis.
Ahmad Mukri Aji and Nur Rohim Yunus.
AuIdentity Politics in Cultural and Structural Islam in Indonesia,Ay Ahkam: Jurnal Ilmu Syariah 19, no.
: 127Ae40, https://doi.
org/10.
15408/ajis.
3 Achmad Muhibin Zuhri and Winarto Eka Wahyudi.
AuSocial Theology of Chinese Muslim: From Islamic Inclusivism Towards Social Movements,Ay Al-AAoraf :
Jurnal Pemikiran Islam Dan Filsafat .
171Ae96, https://doi.
org/10.
22515/ajpif.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Choirul Mahfud, et al.
cultural practices with Islamic teachings and law.
4 It is obvious that Chinese cultural traditions have a significant impact on their religious Furthermore, the practice of Islamic law in the Indonesian Chinese Muslim community is known to be influenced by some factors that manifest in a combination of religious teachings, cultural traditions, and the country's legal framework.
Practically.
Chinese cultural norms and Islamic teachings sometimes clash, leading to a unique syncretic approach to religious devotion that encompasses everything from ancient rites to familial Chinese Muslims have successfully reconciled their cultural heritage and religious beliefs by adapting Islamic ceremonies such as ancestor reverence.
It demonstrates that the core of effectively implementing Islamic teachings still revolves around family matters.
Chinese people initially had their own culture in addition to familial They typically have business-related jobs.
It is evident that Chinese individuals run stores in every Indonesian city and occupy strategically important locations, such as the city center or the capital.
Compared to the Indigenous people, this phenomenon shows a big discrepancy while Indigenous people mostly stay in the suburban part of the city.
Therefore, their original culture cannot be separated from their Islamic lives.
This leads to the existence of PITI playing an important role in assisting Chinese Muslims to understand both Islamic law and Islamic teaching.
Some research about PITI and Chinese Muslims has been Wahidah,6 Burhanuddin,7 Hasanah,8 Yunariono,9 and 4 Musmuallim.
Prasetiawan, and Chamadi.
AuDaAowah of Banyumas Islamic Chinese Ethnicity in the Development of Religious ModerationAy.
Muhammad Mutawali.
AuThe Dialectics of Customary Law and Islamic Law: An Experience from Dou Donggo Customs of Bima.
Indonesia,Ay Ahkam: Jurnal Ilmu Syariah 21, no.
45Ae64, https://doi.
org/10.
15408/ajis.
5 Esther Kuntjara and Chang Yau Hoon.
AuReassessing Chinese Indonesian Stereotypes: Two Decades after Reformasi,Ay South East Asia Research 28, no.
199Ae216, https://doi.
org/10.
1080/0967828X.
Daguo Li.
AuOut of the Ivory Tower: The Impact of Wider Social Contact on the Values.
Religious Beliefs and Identities of Chinese Postgraduate Students in the UK,Ay Race Ethnicity and Education 15, no.
: 241Ae58, https://doi.
org/10.
1080/13613324.
6 Wahidah Zein Br Siregar and Moh Fathoni Hakim.
AuZhong Yong and Moderation of Chinese Muslims in Indonesia,Ay Turkish Journal of Computer and Mathematics Education (TURCOMAT) .
646Ae56, https://doi.
org/10.
17762/turcomat.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement Machali,10 for example, found that Chinese Muslims have a strong eagerness to upgrade their knowledge about Islam.
Even though they are a minority, it does not become an obstacle for them to improve their religious understanding and faith.
Besides, those researchers found that Islamic law interpreted and applied in the context of the Chinese Muslims community in Indonesia reflects variations and adaptations depending on several factors, including the community's culture and history.
That research mostly explores sociological and anthropological aspects of how Chinese Muslims exist and survive under their minority position.
Meanwhile, the pivotal role as the main guide which serves well in facilitating their survival has not been In contrast to other studies, the goal of this paper is to fill the void left in PITIAos efforts to help Chinese Muslims populations comprehend Islamic principles and legislation.
Consequently, the purpose of this research is to investigate how the PITI in East Java contributes to the dissemination of Islamic teachings and Islamic law To delve deeper, we intend to examine three of its most pivotal roles in translating the Qur'an into Mandarin as the foundation for Islamic law instruction, organizing Islamic law guidance and consultation programs for marriage and everyday life, and initiating business and working activities help programs.
7 Nunu Burhanuddin and Dodi Pasilaputra.
AuSocial.
Political and Religious Roles of Chinese Muslims in Indonesia: Experiences of West Sumatran Piti,Ay Hamdard Islamicus .
334Ae53, https://doi.
org/https://doi.
org/10.
57144/hi.
v43iSpecial Issue.
Gusti Muzainah and Firqah Annajiyah Mansyuroh.
AuThe Integration of Islamic Law and Banjarese Customary Law in the Distribution of Inheritance to the Chinese Muslim Community in Banjarmasin.
South Kalimantan,Ay Samarah 6, no.
: 678Ae702, https://doi.
org/10.
22373/sjhk.
8 Eva Putriya Hasanah et al.
AuCheng Ho Mosque and Social Status : A Study on the Existence of Chinese Muslim Within Sociocultural Relations in Surabaya.
Indonesia,Ay Harmoni .
201Ae16, https://doi.
org/10.
32488/harmoni.
9 Bastian Yunariono and Retno Andriati.
AuThe Construction of Chinese Muslim Identities in Surabaya,Ay Walisongo: Jurnal Penelitian Sosial Keagamaan 28, no.
65Ae86, https://doi.
org/10.
21580/ws.
10 Imam Machali et al.
AuInformal Islamic Education for Minority Muslims:
Lessons from Chinese Ethnic Minority Muslims in Yogyakarta,Ay Ulumuna 27, no.
: 598Ae623, https://doi.
org/10.
20414/ujis.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Choirul Mahfud, et al.
Methods This research adopts a qualitative descriptive approach, facilitating an in-depth exploration and comprehension of the subject matter, namely the practice of Islamic law within the Indonesian Chinese Muslims community.
It relies on primary data obtained from insights shared by key informants and various stakeholders within the community.
The identity of the informant can be seen in Table 1.
Table 1.
The Identity of Informant Name Identity Syaikunie Ong Chairman of PITI Surabaya Period 2022 Ae 2025 Haryanto Satryo East Java PITI Leader HMY.
Bambang Sujanto Founder Cheng Hoo Mosque Haryono Ong Takmir Cheng Hoo Mosque Abdurrahman Muslims Activist in Surabaya KH Moh Hasan Mutawakkil East Java MUI Leader Alallah Liem Fuk Shon PITI Surabaya Tan Mei Hwa Chinese Muslimah activist Supriyanto alAl expert in Surabaya Chak Hoo a Chinese Muslim with culinary business owner Besides those informants in Table 1, researchers also use secondary data sources such as books and articles concerning Islamic law practices, alongside additional literature that bolsters the research Spanning approximately two years from 2022 to 2023, the research data collection process encompasses interviews, observations, document analysis on PITIAos efforts, and other qualitative data collection techniques, such as narrative inquiry, visual methods, and surveys/questionnaires.
11 Furthermore, the research furnishes a detailed description aiming at offering a comprehensive and lucid depiction of the phenomenon of Islamic law practices within the Chinese Muslims community in Indonesia.
11 Lexy J.
Moleong.
Metodologi Penelitian Kualitatif.
Revision (Bandung: PT Remaja Rosdakarya, 2.
Sugiyono.
Metode Penelitian Kuantitatif.
Kualitatif Dan R&D (Bandung: PT.
Alfabet, 2.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement Result and Discussion There are three main programs held by PITI to educate Chinese Muslims about Islamic law.
Those programs consist of providing Mandarin-translated QurAoan as the basic source to study Islamic law, conducting guidance and consultation programs for marriage and daily life, and assisting programs for ualAl food business and industry.
Providing Mandarin-Translated QurAoan to Help Understanding Islamic Law PITI has a good initiative in translating and publishing the QurAoan in Mandarin.
Although PITI still provides some parts of the translated QurAoan, which is only in juz 30, they commit to translate the other remaining parts of the QurAoanic juz.
This is a part of the good news from Indonesia program for Chinese Muslims.
12 HMY.
Bambang Sujanto stated as follow:
AuPublishing the QurAoan in Mandarin could significantly facilitate the understanding and practice of the Islamic religion among Chinese Muslims and converts to Islam .
uAoalla.
It's a crucial step that can have multiple positive effects and impacts.
This can lead to a greater appreciation and implementation of Islamic principles, including those related to Islamic law.
Ay13 It can be seen from the transcript that the existence of translated QurAoan into Mandarin potentially helps Chinese Muslims a lot in understanding Islamic law.
It can facilitate them to study Islamic law using their mother language.
Mainly for those who are more comfortable with Mandarin, it provides a valuable resource to understand and study the QurAoan in their native language.
This initiative can help cope with language barriers and empower Chinese Muslims to engage more actively with their faith.
Beyond its immediate benefits for the Chinese Muslims community, publishing 12 Bambang.
AuYayasan Cheng Hoo Terbitkan Alquran Empat Bahasa,Ay Antara Kantor Berita Indonesia, 2007.
13 HMY.
Bambang Sujanto.
Interview.
Surabaya.
July 18, 2023.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Choirul Mahfud, et al.
the QurAoan in Mandarin can contribute to fostering greater religious understanding and harmony in Indonesian society as a whole.
publishing the QurAoan in Mandarin.
PITI aims to broaden access to Islamic religious knowledge among the Chinese community.
Mandarin-translated QurAoan can be seen in Figure 1.
Source: researchersAo documentation Figure 1.
Translated the QurAoan into Mandarin It can be seen in Figure 1 that the QurAoan is translated into four languages .
Those consist of Arabic written in Latin script.
Indonesian language, pin yin .
fficial system of the Chinese language alphabe.
, and hanzi (Chinese languag.
, as can be seen in Figure 1b.
In its cover.
Figure 1a, the author used the term Saudara Baru .
ew This represents that all Chinese Muslims are called new The new brothers are dedicated to those who newly converted to Islam as muAoallaf.
Meanwhile, those who originally embraced Islam as their birth religion are called saudara lama .
lder This term refers to Muslims from Nahdlatul Ulama (NU).
Muhammadiyah, and so on.
Even though it sounds awkward.
Chinese Muslims keep using this term to express who embraces Islam first as their religion without concern with the other meaning.
The concept of acculturation among culture and religion becomes the basis of this translated QurAoan.
KH Moh Hasan Mutawakkil Alallah, for example, appreciated the publication of the al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement QurAoan in Mandarin version.
This initiative can serve as a positive step towards maintaining and deepening the faith and practice of Indonesian Chinese Muslims in accordance with Islamic law and their own traditions.
14 By providing access to religious texts in languages familiar to them.
Chinese Muslims can be empowered to engage more actively with their faith and heritage.
This initiative also has the potential to encourage linguistic diversity within the Indonesian Muslims community, particularly among Chinese Muslims.
Awiskarni et all15 stated that the use of mother tradition should not be neglected in teaching Islamic law.
Islamic law is applicable in a variety of social and cultural contexts because of its adaptable conceptual framework, which makes it easier to incorporate regional cultural norms into legal practice.
16 The integration process helps to maintain social harmony while simultaneously protecting local cultural distinctiveness in the face of globalization by reducing tensions across cultures and strengthening community cohesion.
Furthermore, compared to using the concept of Islamic law alone, the combination of culture and Islamic law will lead to a strong As the strong correlation between culture and Islamic teaching understanding.
PITI realized that using Mandarin can be a starting point for educating saudara baru about Islamic law.
Recognizing and accommodating the linguistic needs of different ethnic and cultural groups, can demonstrate a commitment to inclusivity and respect for 18 Moreover, it highlights the shared values of tolerance and mutual respect between religions in Indonesia.
Ultimately, promoting 14 KH.
Moh Hasan Mutawakkil Alallah.
Interview.
Surabaya.
August 2, 2023.
15 Awiskarni et al.
AuAcculturation of Religious Rituals for Chinese Muslim Minorities in West Sumatra,Ay IJNI: International Journal of Nusantara Islam 12, no.
: 19Ae30, https://doi.
org/10.
15575/Ijni.
Achmad Ubaedillah.
AuThe Minority and the State: Chinese Muslims in the Modern History of Indonesia,Ay AlJamiAoah 61, no.
: 107Ae36, https://doi.
org/10.
14421/ajis.
16 Nur Insani et al.
AuIslamic Law and Local Wisdom: Exploring Legal Scientific Potential in Integrating Local Cultural Values,Ay Kanun: Jurnal Ilmu Hukum 26, no.
: 101Ae24, https://doi.
org/https://doi.
org/10.
24815/kanun.
17 Syaifullah MS and Hairuddin Cikka.
AuReview of Islamic Law on Customary Law Values in Community in North Lore Utara And Lore Peore.
Poso-Indonesia,Ay Sociological Jurisprudence Journal .
61Ae66, https://doi.
org/https://doi.
org/10.
22225/scj.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Choirul Mahfud, et al.
access to religious texts in various languages contributes to building a more harmonious and inclusive society.
In regard to this.
Tan Mei Hwa expressed his impression which he deemed to represent insight from the Chinese Muslim community from the grassroots circle on the Mandarin QurAoan as "The Mandarin translation of the Qur'an has had a significant impact on the Chinese Muslim community, providing a means for better understanding, cultural integration, and personal spiritual growth.
However, it also brings challenges related to maintaining the integrity of the original text and balancing tradition with modern Overall, the testimonies reflect a positive reception with an acknowledgment of the complexities "20 Based on the above statement, it is clear that the QurAoan in Mandarin is believed to help Chinese Muslims easier to worship, such as by praying and reading the Qur'an.
It provides better accessibility to primary sources of religious teachings.
The publication of the QurAoan in Mandarin by PITI demonstrates their commitment to meeting the spiritual needs of members of the Chinese community who speak Mandarin or still choose it as their language of From an Islamic law perspective, the dissemination and understanding of the Qur'an in a language understood by the community is very important based on the following principles:
Firstly, da'wah, or spreading religious teaching is an obligation for every Muslim as stated in the Qur'an surah Al-Nahl verse 125.
translating the Qur'an into Mandarin.
PITI fulfills this principle in an effective way, considering that the majority of Chinese people in Indonesia may be more fluent in Mandarin than in Arabic.
Secondly, the principle of making worship easy .
emphasizes convenience and does not make it difficult for Muslims to carry out their worship (Al-Baqarah verse .
19 KH.
Moh Hasan Mutawakkil Alallah.
Interview.
Surabaya.
August 2, 2023.
20 Tan Mei Hwa.
Interview.
Surabaya.
August 2, 2023.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
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PITIAos Contribution on Its Enforcement Thirdly, correct understanding of Islamic teachings and laws is the key to proper practice.
Islamic law .
requires a deep understanding of religious texts.
If these texts were only available in Arabic which is not understood by the majority of Chinese Muslims, understanding and application of sharia could be ineffective.
Fourthly, the publication of the Qur'an in Mandarin shows that Islam respects and accommodates the linguistic needs of various ethnic groups, thereby supporting a more harmonious society.
Fifthly, this is also in accordance with the views of several great scholars, such as Imam Nawawi, who emphasized the importance of understanding the meaning of the Qur'an even through Organizing Guidance and Consultation Programs about Marriage and Daily Life Cases Besides facilitating an authoritative understanding of Islamic lawAos source.
PITI also conducts a guidance and consultation program for marriage and daily life cases.
It seems that PITI considers marriage as of significant importance within the Chinese Muslim community in Indonesia.
Therefore, they make themselves serve as a cornerstone of both legal and moral frameworks for building harmonious relationships in the family circle on other larger scales.
Relating to this.
Haryono Ong stated so:
AuA.
Many Chinese become muAoallaf or Muslims who have not fully understood the procedures and laws of marriage in Islam.
PITI provides guidance and assistance to ensure that their marriage is carried out in accordance with Islamic law.
Besides.
PITI helps to integrate elements of Chinese culture into an Islamic wedding, thereby respecting and celebrating their cultural identityA.
Ay 21 Achmad Muhibin Zuhri.
Winarto Eka Wahyudi, and Abdulloh Hamid.
AuChinese MuslimsAo Ways of Being Nationalist: Combining Islamic Cosmopolitanism.
Acculturation and Social Roles,Ay QIJIS (Qudus International Journal of Islamic Studie.
9, 2 (December 2.
: 279, https://doi.
org/10.
21043/qijis.
Yordan Gunawan et al.
AuDoes the Protection of Minority Groups in Xinjiang Fail?,Ay Sriwijaya Law Review .
205Ae20, https://doi.
org/10.
28946/slrev.
Vol4.
Iss2.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Choirul Mahfud, et al.
Interestingly, as we observed, in certain aspects.
Chinese Muslims in Indonesia also bring cultural traditions into their wedding ceremonies along with any Islamic symbols they prefer.
One of which can be seen in the dress code or nuance consisting of red color interpreted as the color of luck with white color believed as the symbol of purity.
Certainly, they also wear kopyah (Muslim head costum.
for men and hijab .
for women.
While adhering to the basic principles of Islamic culture, they also incorporate cultural elements, making the wedding ceremony unique.
The expression of the Chinese Muslim marriage costume is presented in Figure 2 below:
Source: researchersAo documentation and dream.
Figure 2.
Chinese Muslims Marriage Costumes It can be seen from Figure 2 that Chinese Muslim marriage is a bit different from Indonesian Muslim marriage ranging from costume and pattern, surrounding properties and accessories, to the whole It can be seen in Figure 2a that the bride and groom wear red costumes with gold accessories implying the cultural viscosity of the Chinese.
Meanwhile, the bride wears a jilbab .
to cover her hair as a Muslim woman.
Similar to Figure 2a.
Figure 2b shows that the groom wears kopyah as the cultural identity of Indonesian Muslim Relating to the Chinese wedding reception.
Syaukanie Ong mentioned that it is a means to fulfill both religious and social al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
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PITIAos Contribution on Its Enforcement AuAligning marriage celebration with Islamic law practices is heavily emphasized in our community as it represents a solemn agreement between a man and a woman,Ay said Ong.
22 The excerpt implies how Chinese Muslims try to merge cultural requirements and religious obligations when organizing a wedding reception.
In a broader context, marriage life itself is no less challenging among Chinese Muslims due to their double status as both Chinese and Muslim at one time living in a specific area like Indonesia with abundant local culture.
This situation makes PITI initiatively facilitate Chinese Muslims to deal with the issue of acculturation between Islamic law and Chinese customs in both marriage life and social life at general.
Therefore, they hold such consultation and guidance programs regularly in a routine schedule.
They furthermore organize online programs available on Instagram as can be seen in Figure 3.
Source: accessed from PITIAos Instagram @chenghoosby Figure 3.
PITIAos Scheduled Program to Understand Islamic Law Figure 3 shows two flyers of PITI programs to facilitate guidance and consultation among Chinese Muslims.
If the first picture is exclusive for new converts, then the second one targets 22 Syaukanie Ong.
Interview.
Surabaya.
August 18, 2023.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
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more general audiences as well as wider reach due to its online However, both show that the program is not organized once only.
Instead, it is available almost every week, indicating how important this program is for both PITI and Chinese Muslims in Did it catch a few audiences, for instance, it would not be organized that routine.
This is in line with the statement of Haryono Ong on the potential benefits of providing Islamic law consultation services for the Chinese Muslim community in Indonesia as proposed by PITI.
Among others, he mentioned so:
AuA PITI has been exploring the idea that offering Islamic law consultation services could be a valuable step in supporting the legal needs of Chinese Muslims in Indonesia.
This service is believed to provide a better understanding and offer guidance in navigating specific situations and conditions related to practicing Islamic law within the community.
Ay23 Further, he informed several aspects on Islamic law as the discussion or consultation themes in the program as follows:
AuThese consultation services offer a platform for Chinese Muslims to seek guidance on various legal matters pertaining to Islamic law.
The issue ranges from family law, inheritance, and business transactions, to personal Having access to knowledgeable experts can help individuals make informed decisions in accordance with Islamic principles.
Additionally, it can foster a deeper understanding of Islamic legal concepts and empower individuals to uphold their religious obligations in their daily lives.
Ay 24 Abdurrahman noted that the data implies how PITI's consultation services have become a valuable resource for Chinese Muslims in Indonesia in addressing their daily issues.
25 Feedback 23 Haryono Ong.
Interview.
Surabaya.
June 16, 2023.
24 Haryono Ong.
25 Abdurrahman.
Interview.
Surabaya.
June 16, 2023.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
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PITIAos Contribution on Its Enforcement from grassroots audiences of PITI's programs highlights the practical support and guidance these services provide, assisting Chinese Muslims in navigating both religious and cultural challenges.
Based on the data, it is clear that PITI's Islamic law consultation services are a valuable resource as they provide essential support for Chinese Muslims in Indonesia, helping individuals navigate religious and cultural challenges in their daily lives.
We also believe that it helps them face legal challenges with more confidence and better understand their rights in the context of Islamic law and national law.
Not only does it provide solutions to concrete problems, but it also provides general education about the principles and practices of Islamic law.
It can furthermore improve the community's broad understanding of law aspects relevant to their lives.
Organizing Assistance Program for alAl Food Industry and Business As time goes by.
PITI also assists the business activities of the Chinese Muslim community, mainly after the requirements to get a ualAl certificate for the culinary business sector became compulsory.
Among others, cuisine is one of the most prevalent businesses of Chinese communities worldwide, including that of Indonesian Muslims.
Therefore, it makes very much sense why PITI considers this specific aspect important so that they arrange a special program to fulfill this critical need.
26 Particularly, it becomes urgent because Chinese cuisine is among the most popular and favorite ones but as most of them are non-Muslims, ualAl status of Chinese cuisine, including that of Muslims, is in question.
In fact.
Muslim Chinese do understand the rule of foods in Islam as confirmed by Haryono Ong as follows:
AuAIn the context of dietary practices, the Qur'an provides clear guidelines about what is permitted .
and what is prohibited .
regarding food and drink.
Therefore, 26 Dwi Agustina Kurniawati and Hana Savitri.
AoAwareness Level Analysis of Indonesian Consumers toward Halal ProductsAo.
Journal of Islamic Marketing, 11.
, 522Ae46, https://doi.
org/10.
1108/JIMA-10-2017-0104.
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PITI tries to adhere to these guidelines by consuming what is ualAl and avoiding what is uarAm.
Ay27 In line with him.
Liem Fuk Shon explained that the Chinese Muslim community in Indonesia seeks to comply with the prohibition as a part of the commitment to practice Islamic teaching while complying with its law.
Therefore, according to him, applying the ualAl certification process contributes to ensuring compliance with Islamic dietary laws as the following excerpt shows:
AuThe ualAl certification process involves thorough examination and verification to ensure that the production and handling process of food and beverage products adhere to Islamic standards.
By obtaining ualAl certification.
Chinese Muslims in Indonesia will be confident that the items they consume or sell align with Islamic dietary laws, thus upholding their religious obligations and maintaining their commitment to practicing Islamic law.
Ay28 In this context, through religious education and awareness programs.
Chinese Muslims receive information about the principles of ualAl foods.
It includes an understanding of food sources, the importance of ualAl certification, and compliance with Islamic food 29 Not long ago, as many as 52 Small and Medium Enterprises (MSMEs/ UMKM) participated in training and assistance in the process of applying for ualAl and NIB .
usiness master numbe.
certification organized by the Indonesian Haji Muhammad Cheng 27 Haryono Ong (PITI and Takmir Cheng Hoo Mosqu.
Interview.
Surabaya.
June 16, 2023.
28 Liem Fuk Shon.
Interview.
Surabaya.
July 19, 2023.
29 Arifeen Yama.
Kittisak Jermsittiparsert, and Antomi Saregar.
AuImpact of Halal Food Certification on Restaurant Business in Indonesia: The Mediating Role of Ethical Compliance,Ay International Journal of Innovation.
Creativity and Change 9, no.
: 306Ae22.
Much Djunaidi et al.
AuPerception and Consumer Behavior of Halal Product Toward Purchase Decision in Indonesia,Ay Jurnal Teknik Industri 22, no.
(August 2.
: 171Ae84, https://doi.
org/10.
22219/jtiumm.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement Hoo Foundation, the PITI in East Java, and the Surabaya Chinese Community Association.
The training took place in Surabaya.
Regarding the program.
Supriyanto, a ualAl expert stated as AuADuring training sessions, participants are provided with direct assistance in applying for ualAl certification through the sihalal account on the ptsp.
id website and registering for the Sehati 2023 program.
Ay31 Haryanto Satryo, on the other hand, also explained that PITI ensures the quality of ualAl food and beverages from the start to the end, particularly regarding cross-contamination as the following AuPITI, as a Chinese Muslim community organization, emphasizes the importance of ensuring that ualAl food and drinks remain uncontaminated by uarAm substances throughout the preparation, cooking, and serving Attention to avoiding cross-contamination is paramount in ualAl practice.
Many Chinese Muslims in Indonesia actively seek out ualAl restaurants and eateries to guarantee that their meals adhere to Islamic guidelines.
Adhering to Islamic law practices regarding ualAl or uarAm is viewed as an act of obedience to Allah and a way to maintain both spiritual and physical well-being.
Ay32 Those excerpts clearly show that the application scheme for ualAl certification does not only relate to those who sell Chinese culinary but also to Muslim Chinese in general as consumers.
It also turns out that PITI assists Chinese Muslims in expanding their ualAl industry and business through a collaboration with Swakarta Ministry 30 Editors.
AuOrganisasi-Organisasi Tionghoa Gelar Pelatihan Sertifikasi Halal
NIB
Untuk UMKM,Ay Chenghoo.
Co, https://chenghoo.
co/2023/03/26/organisasi-organisasi-tionghoa-gelar-pelatihansertifikasi-halal-dan-nib-untuk-umkm/.
31 Supriyanto.
Interview.
Surabaya.
July 19, 2023.
32 Haryanto Satryo.
Interview.
Surabaya.
July 18, 2023.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Choirul Mahfud, et al.
of Religious Affairs .
Digital platform for accelerating ualAl product.
as illustrated in Figure 4.
Source: accessed from PITIAos Instagram at @chenghoosby Figure 4.
Swakarta Program to Assist alAl Product It can be seen in Figure 4 that PITI builds a collaboration with the Ministry of Religious Affairs in assisting the certification of ualAl products for Chinese Muslims.
This program is called the Swakarta hub Hulu-Hilir.
It implies how PITI seriously accompanies, assists, and facilitates the justification of saudara baruAos business to be a ualAl This program, the Swakarta, besides providing and assisting ualAl product, also assists the ualAl capital, business skills, and accelerating ualAl products.
From the previous description, it is clear that the Indonesian Chinese Muslim community is an active part of the broader economic ecosystem, namely the ualAl food market.
In essence, consuming ualAl food and drink is a fundamental Islamic practice, while the Chinese is good at the cooking skills and the culinary business sector.
This situation leads them to negotiate these two things with one another.
their skills in cooking or their running culinary business and their religious beliefAos rule on ualAl and uarAm.
Obviously, this reflects a commitment to complying with Islamic law, ensuring that they align every part of their daily life with Islamic principles.
Further, cultural diversity within the Chinese Muslim community possibly contributes al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement to giving birth to unique ualAl culinary items that combine Islamic requirements with Chinese cultural influences in Indonesia.
This can be seen, among others, in a ualAl moon cake which has been certified by the Ministry of Religious Affairs as a ualAl food.
This traditional Chinese cake usually uses pork oil but Indonesian Chinese Muslims replace the oil with coconut milk.
East Java PITI particularly has a different concept of culinary They tend to educate Chinese Muslims to sell nonrisky products.
PITI suggests they change their culinary business products into a non-risky one.
Through interview with Chak Hoo,33 We found how he changed the food menus he sells in his restaurant after realizing how important ualAl products for Indonesian Muslims He accentuated that the change is mainly for business, but instead for complying with Islamic law while providing ualAl foods for Muslims in general, ranging from Chinese to Indonesians.
Following is Table 2 enlisting old menus and new menus in a restaurant he runs his business in.
Table 2.
The Change of Food Menu in Chak HoAos Restaurant Old Menu New Menu Change Jiaozi .
ypically Pork to chicken alAl Chinese filled with por.
Dumplings (Indonesian or beef Bak Kut Teh, a Pork to chicken alAl Bak Kut Teh pork rib soup (Indonesian Sop Buntu.
or beef Mooncakes Pork oil to alAl Chinese .
ontaining pork Mooncakes (Indonesian coconut milk Kue Lumpu.
Hot Pot Pork to chicken alAl Chinese Hot Pot or beef Indonesian Soto Source: researchersAo data It can be seen from Table 2 that the new form of Chinese MuslimsAo culinary business faced some changes from the use of porkbased to beef or chicken based.
Moreover, the changes are inspired by Indonesian traditional cuisines.
These examples highlight how the Chinese Muslim community in Indonesia has adapted traditional 33 Chak Hoo, a Chinese Muslim with culinary business owner.
Interview, 2023.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Choirul Mahfud, et al.
Chinese dishes to meet ualAl requirements while maintaining their distinct cultural flavors, resulting in unique culinary practices that differ significantly from traditional Indonesian dishes and original Chinese culinary considered as uarAm among Muslims.
In detail.
PITIAos efforts and significant role in supporting and facilitating ualAl practices within the Chinese Muslim community in Indonesia are as follows.
Firstly, ualAl certification guidance.
Here.
PITI works with Chinese Muslim-owned businesses to ensure that their products meet ualAl standards.
This includes providing guidance on sourcing ualAl ingredients, proper handling and processing techniques, and navigating the certification process through recognized ualAl certification bodies like the Indonesian Council of Ulama (Majelis Ulama Indonesi.
, the government's ualAl guarantees agency or other ualAl certification institution.
PITI also conducts workshops and seminars to educate business owners and the community about the importance of ualAl certification and the specifics of Islamic dietary Secondly, cultural integration.
PITI promotes the development and popularization of ualAl Chinese-Indonesian fusion cuisine.
This includes adapting traditional Chinese recipes to meet ualAl requirements while incorporating Indonesian flavors and ingredients.
Thirdly, religious and community support.
PITI provides religious guidance to Chinese Muslims on various aspects of daily life, including dietary practices.
This ensures that community members are well-informed about maintaining ualAl practices.
Fourth, supporting entrepreneurs.
PITI supports Chinese Muslim entrepreneurs by providing business training and networking This helps them to thrive in the ualAl food industry, contributing to economic empowerment within the community.
Through these multifaceted efforts.
PITI plays a crucial role in supporting the Chinese Muslim community in Indonesia, ensuring that they can maintain their cultural heritage while adhering to ualAl Conclusion This research reveals that the practice of Islamic law in the Indonesian Chinese Muslim community has uniqueness and diversity as well as a combination of culture, tradition, and character in the al-Ihkam: Jurnal Hukum dan Pranata Sosial, 19 .
, 2024: 197-220 Islamic Law Practice among East Javanesse Chinese Muslims.
PITIAos Contribution on Its Enforcement spirit of a harmonious society.
PITI East Java, in particular, concerned with three things, namely translating the QurAoan into Mandarin, organizing marriage daily life guidance, and mentoring programs for ualAl products.
This implies how PITI uses a cultural approach to make Chinese Muslims understand and implement Islamic laws along with their special background and characteristics.
The Chinese tradition has therefore been modified and combined with Indonesian and Islamic traditions.
This paper is limited to analyzing, in general, several aspects of Islamic law practice enforcement in the Indonesian Chinese Muslim community in an organization, namely PITI in East Java.
Therefore, it provides a description of the practice of Islamic law as practiced and enforced in one limited community.
Due to these limitations, researchers suggest other researchers do more detailed research about PITIAos contribution, challenge, or opportunities in facilitating Islamic law enforcement in other areas or in comparative study schemes.
Acknowledgment The authors would like to express the deepest gratitude to the Indonesian Chinese Islamic Association, or Persatuan Islam Tionghoa Indonesia (PITI) in East Java and all stakeholders.
Also, we thank all researchers from several universities in this work for their contributions and collaborations.
Institut Teknologi Sepuluh Nopember (ITS) Surabaya.
Universitas Nasional.
Universitas Negeri Semarang.
Politeknik Negeri Medan, and Nanjing Normal University.
China.
Bibliography