Islamika Indonesiana
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The Relationship Between Values and Interests
Full text linkSome writers equate values with interests. Philipp Heck defines interests, which he treats as synonymous with values, as “all things that man holds dear, and all ideals which guide man’s life. â€There are many writers who distinguish between the two concepts and go into the details of the distinction, as is explained below. There is an apparent relationship between interests, principles, rules, values, objectives and other similar terms. Our main purpose is to find the link between interests and values, because the term interest dominates all legal discourse. In simple terms, interests recognized and enforced by law become rights. To elaborate the meaning of interests in relation to values, we need to refer to the work of Roscoe Pound, however briefly
THE INTEGRATION OF KNOWLEDGE AND UIN SYARIF HIDAYATULLAH JAKARTA
Full text linkIn this chance, the integration is discussed in the context of UIN Syarif Hidayatullahin some important points, those are, what UIN has and wants as well as where UINwill take its development of institution with this integration of knowledge. The understanding of knowledge integration is framed in the meaning of dialogue interaction in which knowledge, science, and religion are proportionally and openly positioned for coexistence and interaction. When the book of Scientific Integration was written, UIN’s vision and mission were directed to develop Research University. Meanwhile, the next direction of development up to now continues the previous wisdom by promoting its wish to the level over it; that is, leading to World Class University. In fact, the developmental core of the two aspirations is the same; that is, to increase the research tradition at UIN Jakarta. New identity formulation through scientific integration formulation and new aspiration formulation actually constitutes the institutional endeavors to fill ruh (spirit) over the process of transformation and new institutional existence; that is university
HISTORIOGRAPHY OF JAPANESE “ISLAMIC POLICY†IN INDONESIA
No full textJapanese occupation in Southeast Asia, specifically in Indonesia, was very shortcompared to the Western colonialism in the region. It was only about three and halfyears, 1942-1945. However, many scholars have studied the period and a number of books and articles have been produced. Almost all of them note the importance of the short period in changing socio-political condition of the occupied areas.The propaganda of Japan when she landed to the region was to build “the Greater East Asia,†and “Co-Prosperity Sphere.†To realize that, Japan tried to win support from as many population as possible in the occupied territory, so that she cooperated with those who really had influence on the grass-root level with the objective that mobilization would be successful. Japan was in need of natural and human resources for war purposes. In Indonesia, more precisely in Java, Japan used ulama or kiyai (religious leaders/scholars) as her main agents of the propaganda. This is why the term “Islamic policy†is usually used by scholars who study the Japanese occupation in the region
‘ARABNESS’ AS SOCIAL CAPITAL IN MADURA
No full textThe construction of “Self†and “Other†is a crucial element in the conception ofidentity. The practice of ‘othering’ goes along with an orientation towards ‘other’places and is related to the broader perceptions of the world. The ideas of otherplaces become increasingly diverse going beyond binary oppositions of ‘Orient’ and‘Occident’ and “contemporary world-historical processes are disrupting received geographies of core and peripheryâ€. Previous research, done by my colleagues in the research project “Beyond Occidentalismâ€, in the Freiburg Southeast Asian Studies interdisciplinary research group, has shown that in Indonesia it is no longer the ‘West’ that is the ultimate reference point but a variety of new imagined centres. Among others the ‘Arab World’ appears to be a relevant imagined centre and ‘Arabic style’ is a trend in some contexts, as for instance in Madura. My research project concerns images of the ‘Arab World’ in Indonesia, questioning how people in Indonesia position themselves towards the ‘Arab World’. Initially I started the research in Central Java. During my investigations I was often told that Madurese people are particularly attracted by the ‘Arab World’ and I thus decided to include Madura as a comparative research site in my research
LOCAL POWER AND MUHAMMADIYAH IN KOTAGEDE
Full text linkThere has been a few studies on Kotagede with given focus on local architecture,cultural tourism, local politics and identity and the post-2006 earthquake inquiry butnone of them has a calibre of that of Nakamura’s.Overall, it is must be acknowledged that not much been written on this subject with a great depthsince Nakamura did field work in early 1970s and this left a big gap on thescholarship on Kotagede. This gap of knowledge is seriously needed to be filledbecause the findings of Nakamura’s study were basically based from the political andsocial changes occurred in Kotagede over past four decades
ISLAM AND PROBLEMS OF STATE: CONSIDERING THE POSITION OF SHARIA IN DEMOCRATIC COUNTRY INDONESIA
Full text linkThe jargon stating that humans are social beings seems to have become theproportion accepted by Islamic thinkers from past to present. Neither of the Islamicexperts refuses the fact that to be able to develop their self-potencies andhumanitarianism, human beings impossibly can live alone without requiringsomeone else’s aids or helps. However, when they talk about the relationshipbetween religion and power, Islam and politics or Islam and state, not all of theIslamic experts have the same viewpoints. Their distinction in history can be investigated from the difference among them in seeing what is the main mission brought by Prophet Muhammad, is it right that Prophet Muhammad is as the head of state? If yes, is it part of his treatise mission or part of the tactics, procedure or ijtihad (reinterpretation) in his efforts to build egalitarian society guided by the universal moral values
RESEARCH ON (WOMEN’S) SEXUALITY IN ISLAM
Full text linkThere are shared beliefs among Muslims in many Muslims countries in regard to theidea of sexuality in Islam. These beliefs may include that Islam views sex positively,which means that it recognises sex as part of human nature (fitrah), but should onlybe fulfilled in the institution of marriage, as marriage is the only institution to legallyhave sexual intercourse. Sex outside marital bond is considered zina. Heterosexual is the norm which means that any sexual practices and identities outside this norm are considered deviant. Men’s sexual desire is privileged, while women’s sexual desire is feared. Islam also recognises the purpose of sex within marriage as not only for procreation but also for pleasure
Islamic Philanthropy and the Third Sector: The Portrait of Zakat Organizations in Indonesia
Full text linkThis paper discusses the role of zakat organizations as the emerging Third Sector in Indonesia. It presents the profiles of three currently leading zakat organizations: Rumah Zakat Indonesia (RZI), Dompet Dhuafa (DD), and Pos Keadilan Peduli Ummat (PKPU). This paper highlights that the zakat organizations play an important role in serving public needs in Indonesia. They offer many services in such areas as health, economy, education, agriculture, and disaster reliefs. Competition does exist among zakat organizations, particularly if they operate in the same areas and target the same segment of donors (e.g., wealthy Muslims in urban areas). This paper argues that some more efforts are still needed to strengthen the roles of zakat organizations as part of the Indonesian third sector. This could be achieved through strengthening the accountability and the transparency of zakat management as well as by encouraging zakat organizations to allocate more funds for economic development programs. Allocating more funds for economic development programs would make zakat organizations more powerful in promoting social welfare in the society
The Book of ManÄqib and Prophetic History
Full text linkIn order to understand and to read the book completely with high curiosity, historians and scholars of socio-cultural studies need to be not merely critical as usually required in every discipline, but also should be widely open-minded and fully aware that history has diverse meanings in accordance with perspective used to interpret it. Why? This is because this book is an unusual book of history in usual sense of the word. Although written using historical sources or written documents about empirical events occured in the past, this book discusses the meaning of history and its sources started with doubting or questioning—indirectly—various assumptions underlying historical inquiries that so far have been conducted. This book basically is a narration or story about the Book of Manaqib that describes the legend of famous Muslim scholar (‘ulama’, sing ‘alim) who was known among the Sufis as “Prince of Saints†(sultan al-awliya’) or “pole of saints†(wali al-qutb), Shaykh ‘Abd al-Qadir al-Jilani. Among Indonesian Muslims, he is popularly known as Syekh ‘Abdul Qadir Jaelani., Of course, this book does not simply discuss the life of this legendary scholar, but also discusses the position and the significance of the Book of Manaqib of Shaykh ‘Abd al-Qadir al-Jilani. The question remains, “what are the reasons leading Dr. Ajid to discuss such a book?†We can find the answer to this question throughout this book explicitly and implicitly
Islamic Party Survives in 2014 Legislative Election? (The Case of PKS)
Full text linkThis paper examines performances of PKS in the last 2009 election, West java and DKI Jakarta gubernatorial elections and the current 2014 legislative election to answer whether PKS looses or survives their political support from Indonesian people in the 2014 election. Although the cadres of PKS is still solid compare to that of other parties, there are a variety of reasons why the popularity of PKS slightly declined in the 2014 election compared to that of 2009 election. The involvement of the former president of PKS, Luthfi Hasan Ishak, in the case of beef graft has lessened the confidence of Indonesian people to the integrity of PKS in eradicating corruption in Indonesia. Thus, many Indonesians have doubt and less confidence in the capacity of PKS to solve other national problems. In addition, the weak and the least possible figure of PKS to be nominated as a president candidate is another reason why PKS cannot become a champion in the 2014 presidential election. Looking at the quick count result done by several survey institutions, however, PKS is considered to be survived in the 2014 election. They successfully maintain and strengthen their cadres’ solidity. Their leading figures were quite successful in rebuilding trust not only for their loyal cadres but also public in general that they are really ‘clean’ and ‘professional’ and ready to combat corruption in the country. PKS proved to the public that the case of their former president was ‘the only corruption case’ done by ‘personally individual’ (oknum) whom they will not tolerate