Studia Islamika
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Strengthening the Muslim Community in Indonesia and Beyond: The 2013 Islamic Solidarity Games in Palembang
No full textThe city of Palembang hosted the third Islamic Solidarity Games (ISG) in September/October 2013 and welcomed 39 nations to this sporting event. In particular, I seek to address the question of to what extent the ISG served as a tool to unite Muslims of Indonesia, especially of Palembang, and Muslims from participating countries. The motto of the games, “Unity in Harmony”, conveyed a strong desire to strengthen the Muslim community and identity in Indonesia and worldwide. However, several issues indicate a discrepancy between ideal of the motto and the reality of the games in Indonesia. The perceived exclusion of other religious groups and the discussion about the “appropriate” clothing of female athletes were among some of the sticking points during the ISG. Furthermore, the unbridled nationalism which was exhibited by local spectators whenever Indonesia faced Malaysia hints to tensions between Muslim communities of different nations.DOI: 10.15408/sdi.v22i1.138
Ishkālīyāt al-Intimā’ al-Waṭanī ‘inda al-Muhājirīn al-Ḥaḍārimah fī Indūnīsīyā fī al-Niṣf al-Awwal min al-Qarn al-‘Ishrīn
No full textIn the early years of the twentieth century, the Hadrami community showed interest in the place from where their ancestors came to Indonesia. This research aims to analyze these historical events and provide logical interpretations of them. It relies on historical and contemporary documents, especially newspapers issued by the Hadrami community in Indonesia. It also identifies factors, causes and consequences of these events through many tracks. First, it extrapolates the development of the community from the beginning of the twentieth century, when Hadrami nationalist ideas and feelings of belonging to the Hadrami homeland appeared. Secondly, it identifies the reasons behind that, the factors that helped its spread and the problems that resulted from these events. Thirdly, the research explores the status of the community after the outbreak of this problem and the nature of the relationship between the two groups during the subsequent years until the Japanese occupation of Indonesia in 1942. Finally, it studies the impact on the future of the Hadrami community in Indonesia.DOI: 10.15408/sdi.v22i3.235
Marketing Islam Through Zakat Institutions in Indonesia
No full textThis essay examines the transformation of charity administration operated by zakat agencies in Indonesia with special reference to Dompet Dhu’afa. This study offers an approach of marketing Islam in elaborating on zakat organizations that exercise community development through economic, social and humanitarian aid for disadvantaged people. The practice of zakat administration is basically designed to develop community-based programs among the poor and not struggle for Islamization or the politicization of Islam. Marketing zakat agencies does not attempt to commercialize religion; rather it is committed to the objective advancement about the effectiveness of religious teachings in Muslim communities. Marketing zakat to the public tries to demonstrate its role as the vanguard of social justice especially for the benefit of the destitute and needy. The proliferation of state-sponsored zakat agencies (BAZNAS) vis-à-vis community-based zakat organization (LAZ) is not a case of state-initiated Islamization. It is rather an attempt at regulating public affairs, including zakat funds, within the state administration.DOI: 10.15408/sdi.v22i3.235
The Muhammadiyah’s 47th Congress and “Islam Berkemajuan”
No full textThe Muhammadiyah’s 47th congress or muktamar in Makassar, South Sulawesi, 18-22 Syawwal 1436 H or 3-7 August 2015, had its theme “Enlightenment Movement toward A Progressive Indonesia”. In the opening ceremony, the chairman of the central board, Din Syamsuddin, took the occasion to propose that three of the Muhammadiyah’s leaders, namely Kahar Mudzakir, Ki Bagus Hadikusumo, and Kasman Singodimejo, be recognized as national heroes. President Ir. Joko Widodo has yet to respond to the proposal, but expressed his high appreciation for the Muhammadiyah’s contributions as the enlightenment and progressive movement to the Muslim community and the nation through its schools and universities, hospitals, and others. Joko Widodo pointed to the challenge of the nation’s plurality, and invited participants to continue to give their enlightening contributions to the nation and to the world.DOI: 10.15408/sdi.v22i2.197
The Register of the Qadi Court “Kiyahi Pĕqih Najmuddin” of the Sultanate of Banten, 1754-1756 CE.
No full textThe present study focuses on manuscript LOr 5626 from the archives of the Qadi of the Sultanate of Bantěn (1527-1813), in Indonesia. This codex is preserved in the Leiden University library, which acquired it from C. Snouck Hurgronje. It consists of the ‘legal cases’ brought before the Kiyahi Pěqih Najmuddin, the Islamic judge in Bantěn, by the inhabitants. The register, which covers the period from 1754 to 1756, is the oldest ‘sijill’ (court record) in Southeast Asia, and it contains cases on marriage, divorce, inheritance, litigation, private transactions, loans, debts, and violence. The manuscript demonstrates the judicial practice exercised by the qadi of Banten and reveals important findings on the relationship between Islamic legal theory and practice This essay hopefully will contribute to Islamic legal history in general both by providing textual evidence that the qadi record (sijill) existed in Southeast Asia during the eighteenth century and by presenting its contents.DOI: 10.15408/sdi.v22i3.235
Isra Mikraj dalam Naskah-Naskah Indonesia
No full textTh.C. van de Meij and N. Lambooij (eds. & transls.); with the assistance of Oman Fathurrahman, The Malay Hikayat Mi‘rāj Nabi Muhammad: The Prophet Muhammad’s Nocturnal Journey to Heaven and Hell. Leiden - Boston: Brill, 2014, xii +210 pp. (Bibliotheca Indonesica Vol. 37). ISBN 978 90 04 27661 8 (hardback), 978 90 04 27775 5 (e-book).This book provides readers with the Romanization and English translation of an Indonesian manuscript, Cod. Or. 1713, which is held at Leiden University Library in the Netherlands. Written in the eighteenth century and using Jawi script, the text focuses on the Prophet Muhammad’s nocturnal journey to heaven and hell. It is the last leg of the prophet’s two-part miraculous night journey which is well known in the Indonesian and Malay languages as Isra Mikraj Nabi Muhammad. In Indonesia, with the majority of its people embracing Islam, the story – as well as other stories about Muhammad’s life – have been much repeatedly retold by preachers in prayer houses without boredom and enthusiastically listened to with heart by audiences. This story significantly influences Indonesian Muslims’ conception of the ideal living in the world and their perception of the afterlife. Muhammad in his journey rode the heavenly steed of buraq to the seventh stage of the sky (langit ketujuh), where many ordinary Muslims belief hell and heaven are situated. This journey became the focus of the transcribed and translated text, suggesting Nusantara Muslims’ astonishment at this amazing story.DOI: 10.15408/sdi.v22i2.192
The Making of Islamic Political Tradition in the Malay World
No full textWith regard to the word "Islamic" in the title of this study, "The Making of the Islamic Political Tradition", it might be significant to take the above quotation into consideration. In the Malay tradition, what the people say about themselves seems to support the argument which is revealed in the sentences quoted. One of the most well-known Malay proverbs runs as follows: "to convert to Islam is to become a Malay". This proverb obviously expresses the feelings of the Malay people who identify themselves with Islam. Islam is acknowledged as having constituted a significant part of Malay society; Islam is regarded as the source of its cultural identity. Thus, if what is conceived of as being Islamic as such is accepted, perhaps there is no reason to wonder how "Islamic" Malay society is; and there is a solid validation for taking the sentence quoted as the argument for this study.DOI: 10.15408/sdi.v8i2.68
Masīrah al-Ḥajj wa Ta‘thīruhā ‘ala al-Taṭawwur al-Islāmī fī al-Qarnayn al-Tāsi‘ ‘Ashr wa al-‘Ishrīn fī Indūnīsīyā
No full textPilgrimage in ritual practice is not only valuable but also political, economic, and pedagogical. That's because the Hajj is itself a grand conference attended by millions of people from various parts of the world with a background in economics, politics, social and cultural diversity. This grand congress often used for political interests by Muslim rulers so that this opportunity is most practical political forum to influence, shape and spread of certain patterns of thought to various other parts of the Muslim world. In the 18th century, every year thousands of pilgrims go to Mecca and came home with orthodox Islam which gradually able to shift mistisismedan syncretism previously more prominent in the history of Islamic thought in Indonesia as seen Kalisalak Rifa'i Ahmad (1786-1875). They were also instrumental in mobilizing the masses in the resistance against the invaders.DOI: 10.15408/sdi.v3i1.81
The Challenge of Democracy in the Muslim World
No full textIs it true that in the Muslim world the more Islamic a country is the less likely it is to be democratic? This type of question may sound empirical data produced by the Freedom House (2001) discloses this tendency. Out of 47 countries in the world with Muslim majorities, only 11 (or 23 per cent) can be regarded as haring truly adopted-democracy and have gone through a relatively stable period of the-consolidation of democracy. Meanwhile, in the non-Muslim world, 110 out of 145 countries (more than 75 per cent) have democratically elected governments. We may draw the conclusion from this data that in the non-Muslim world, a country is three times more likely to be democratic than one in the Muslim world.DOI: 10.15408/sdi.v9i1.67
New Lights on the Life and Works of Shaikh Dawud al-Fattani
No full textShaykh Dawud al-Fattani is one of the most prominent scholars among the Muslims of the Malay region. His thoughts serve as a legacy for the generation of our modern time, while his works are the source of knowledge that will last forever. His full name, according to Wan Mohd. Shaghir Abdullah, is Wan Dawud bin Van Abdullah bin Wan Idris bin Wan Abu Bakr bin Wan Ismail (Tok Kaya Pandak) bin Andi Faqih Ali Datok Maharajalela. However, Shaykh Dawud, in his writing introduced himself as Shaykh Dawud bin 'Abd Allah bin ldits al-Jawi al-Fattani al-Malayuwi. He is also known as Shaykh Dawud bin Abdullah bin Senik Faftani. Above all, he is better known among the Malays as Tok Shaykh Dawud Fattani or Shaykh Dawud Patani.DOI: 10.15408/sdi.v9i3.66