Studia Islamika
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Kontestasi Pemikiran Islam Indonesia Kontemporer
No full textCarool Kersten. 2015. Islam in Indonesia: The Contest for Society, Ideas and Values, London: Hurst & Company, pp. 373+xx.Comprehensive studies of contemporary Indonesian Islam are still scarce. Most of the studies on this subject deal with certain aspects of current developments in Indonesian Islam. Kersten’s book is an attempt to present an intellectual history of contemporary Indonesian Islam in six chapters: first, secularism, pluralism and liberalism in Indonesia; second, Islam in Indonesia today: discourses and interlocutors; third, the weight of predecessors: adaptations, critique, and transformation; fourth, debating secularism: Islam, statehood and democracy; fifth, the letter or the spirit of Islamic law?: legal formalists versus substantivitst; sixth, contentious triangulation: religious pluralism, human rights and freedom of thought. This book can be considered as a sequel to the Indonesian part of the book written by the same author, Cosmopolitans and Heretics: New Muslim Intellectuals and the Study of Islam (2011).DOI: 10.15408/sdi.v23i1.290
Higher Objectives of Islamic Investment Products: Islamizing Indonesian Capital Market
No full textIndonesian capital market regulators have already accommodated Islamic products as one of Indonesian capital market products. Theoretically, Islamic investment promises three main benefits i.e. spiritual, financial, and social benefits. Realizing Islamic investment in the sense of those three main benefits needs serious effort. This paper discusses the perception of capital market investors. This study suggests that their opinion as to whether or not sharī‘ah capital market products had fulfilled their expectations of Islamic comprehensive objectives. Islamic capital market instruments are part of Islamic instruments. The Islamization of financial institutions and instruments in the modern era has emerged not only to meet Muslims’ need for financial activities but also as the medium to realize the higher objectives of Islam, i.e. maqāṣid al-sharī‘ah in economic and financial activities.DOI: 10.15408/sdi.v23i2.240
Islam dan Kolonialisme: Sayyid Usman dan Islam di Indonesia Masa Penjajahan
No full textNico J.G. Kaptein, Islam, Colonialism, and the Modern Age in the Netherlands East Indies: A Biography of Sayyid ‘Uthman (1822-1914), (Leiden & Boston: Brill. 2014), xv + 317 pages.The book reviewed was the published result of long, scholarly research efforts. Nico Kaptein, the writer, presents a biography of Sayyid Uthman, an ‘ālim out of the Hadrami community in nineteenth century Dutch East Indies. The biography is comprehensive in nature. More importantly, the author shows this Muslim scholar as having partipated in, and therefore contributed to, the structuring of Indonesian Islam. The content arrangement of the book follows the life story of Sayyid Uthman. As an ‘ālim, Sayyid Uthman engaged in current Islamic issues in the Indies, and served as an advisor for Arab affairs for the Dutch colonial government. His being an advisor has long been a subjet of debate. For Muslims, the decision of Sayyid Uthman to cooperate with the government is unacceptable. The Dutch are not only unblievers (kāfir) but also anti-Islam. It is the issue of Uthman being an advisor that becomes the main discussion of the book.DOI: 10.15408/sdi.v22i1.139
Islam Indonesia dan Demokratisasi: Dari Transisi ke Konsolidasi
No full textMirjam Kunkler and Alfred Stepan (eds). 2013. Democracy and Islam in Indonesia. New York: Columbia University Press. xv + 252pp.Donald L. Horowitz. 2013. Constitutional Change and Democracy in Indonesia. Cambridge: Cambridge University Press. xviii + 326pp.The two reviewed books provide explanations for the success of Indonesia’s democratization. Kunkler and Stepan’s (2013) edited volume, Democracy and Islam in Indonesia, emphasizes the political actors (agency) in explaining democratization in Indonesia. Meanwhile, Horowitz’s (2013) Constitutional Change and Democracy in Indonesia focuses on institutions and the strategies of institutional reform chosen by political actors during democratization. Both works provide careful evaluation on the relatively stable development of Indonesian democracy. Examining the social, political, and institutional foundations that facilitate the consolidation of Indonesia’s democracy, the two works analyze why and how the democratic transition in Indonesia proceeded to a consolidation stage. Different form Kunkler and Stepan’s edited volume, which evaluates the state of Indonesian democracy by refererring to the criteria offered by democratic consolidation framework, Horowitz’s work moves farther revealing why the democratic processes have occurred in the sequence and manner that they did.DOI: 10.15408/sdi.v22i3.241
Citizenship Challenges in Myanmar’s Democratic Transition: Case Study of the Rohingya-Muslim
No full textAs a part of the Myanmar transition to democracy, which began after the election in 2010, the census on March-April 2014 refused to count the Rohingya ethnic group. This was symbolic of the Myanmar government’s rejection of Rohingya people as citizens. The paradox is that democracy necessitates a guarantee of fundamental freedoms and recognition of all group identities. Through in depth interviews with a number of Rohingya political and social leaders at the end of March 2014, in Yangon, this research details the Rohingya struggle to secure their rights in the political process. A number of documents both from the Rohingya and from the Myanmar government justify why and how the process of exclusion and discrimination occurs. This research will conclude with a discussion of the challenges and recommended steps for the future to accommodate the Rohingya as Myanmar citizens, and of the need for international and regional support.DOI: 10.15408/sdi.v22i1.138
Al-Islām wa al-Malāyū wa al-Siyādah fī al-Muḥīṭ: Sulṭanat Brunei wa al-Isti‘mār Eropa fī Borneo
No full textThe politics and trade in Southeast Asia since the 7th century had seen the early rise of Brunei as an important port in Borneo. When the Malacca fell to the Portuguese in 1511, Islam spread to northern Borneo. Brunei grew as a new, powerful Islamic sultanate; European traders stopped by its port as they bought spices in the Moluccas. Friendships and conflicts of interest between the two powers were exacerbated by the issue of Christianization and Islamization. In the 16th century the conflicts forced Brunei to defend and expand its territory from North Borneo to the Philippines. This article discusses the Sultanate of Brunei‘s early growth in the 15th and 16th Centuries particularly related to the political context of religion and trade in Southeast Asian waters. The article presents reasons why their initial encounters with Europeans, especially the Portuguese and Spaniards, were important not only for Brunei’s dynamic history, but also for the establishment of its Islamic and Malay identities in later periods.DOI: 10.15408/sdi.v22i1.139
Al-Qiyam al-Thaqāfīyah wa Ṭābi‘ al-Sha‘b li Jayl al-Muslimīn al-Shubbān al-Indūnīsīyīn
No full textCases of negative social behavior among students happen not only in public schools but also in madrasah. Actually, madrasah should be the right place for implanting character values because they teach religious education over more hours, and does so more comprehensively than public schools. However, the fact is the process has not run effectively due to how religious education is taught merely as a knowledge. Besides, madrasah conntinue to face internal and external problems. To deal with these problems, a model of implanting cultural values and national characters using a comprehensive approach based on Lickona’s theory is one of the solutions to developing positive characters values within madrasah. The theory recommends the adoption of an comprehensive implementation strategy inside and outside of the classroom, with it done in an integrated manner. This kind of implementation requires all parties—madrasah, parents, government and society—to be involved consistently in developing character values.DOI: 10.15408/sdi.v22i3.235
Religious Pluralism or Conformity in Southeast Asia’s Cultural Legacy
No full textIn a recently published book, the present author argues that Asia is “the great laboratory of religious pluralism.” The jostling together of mosques, viharas, churches and all kinds of temples has long been a feature of the vibrant cities of Southeast Asia, while anthropologists have celebrated the diversity of its rural people. Yet there is a paradox. At the level of formal religious adherence, Southeast Asia looks to be one of the world’s least diverse regions. This article addresses both the deeper sources of religious tolerance and the modern factors tending, notably in Indonesia, to replace that pattern with one of greater religious conformity. The Indonesian state motto is the epitome of this paradox –Bhinneka Tunggal Ika, ‘They are many, yet they are one.’ The article concludes that while the older tolerance of diversity is indeed under threat today, Southeast Asia’s own traditions should prove a valuable supplement to modern human rights concepts in maintaining the balance.DOI: 10.15408/sdi.v22i3.235
Si Bule Masuk Islam: Western Converts to Islam in Indonesia - more than just Converts of Convenience?
No full textIn discussing converts to Islam, two different types of converts are often identified based on the reason for conversion: converts of convenience and converts of conviction. The common view is that in most (if not all) cases, conversion to Islam in Indonesia by Westerners is about facilitating marriage and so the converts should be classified as converts of convenience. Evidence of the commonality of this view is considered by reference to advice offered to Westerners about marriage to Indonesians on specialist web sites and examples of coverage of the topic in Indonesian social media. By considering a number of brief case studies, the common view is challenged. The binary of “convert of convenience” versus “convert of conviction” is revisited to suggest that individuals may move between the types over a period of time. Finally the paper will consider whether there is anything about Islam in Indonesia which contributes to the phenomenon of “transnational” conversion by Westerners in Indonesia.DOI: 10.15408/sdi.v22i1.138
The Historical Origins of Control over Deviant Groups in Malaysia: Official Fatwá and Regulation of Interpretation
No full textIn Malaysia, official fatwá issued in each state played a crucial role in the regulation of ajaran sesat, or ‘deviant’ groups, such as Darul Arqam, Ahmadiyah, Taslim, Shi’a and many Sufi orders. The regulation of groups through official fatwá can be traced back to the 1930s. The development of control over them was deeply concerned with the upheavals in the Islamic world in the 1920s and the rise of the Salafi stream. The muftī in the Malay sultanates took the initiative in the regulation of ‘deviant’ groups. Among them was Sayyid Alawi Tahir al-Haddad, a muftī from Johor, who denounced the Salafism, or Kaum Muda, in Southeast Asia and other new streams through his fatwá. Sayyid Alawi was from Hadhramaut in Yemen, the stronghold of the Shafi‘i school. His attempt to strengthen the Shafi‘i school and regulate the new streams of Islamic thought was, in Malaysia, one of the origins of the efforts to gain control over ‘deviant’ groups through official fatwá.DOI: 10.15408/sdi.v22i2.191