Studia Islamika
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Al-Islām wa al-Mar’ah: Qaḍīyat al-Mar’ah ‘inda al-Dārisīn bi al-Jamī’at al-Islāmīyah al-Ḥukūmīyah bi Indūnīsīyā
No full textThe article's main aim is to map the development of gender discourse in IAIN throughout Indonesia. As is known, the discourse on gender only emerged and began to develop in lndonesia in the early 1990s. Yet, IAIN is not only involved in this movement but also plays a very important role in directing the movement. Many IAIN figures are influential gender activists in lndonesia.DOI: 10.15408/sdi.v10i2.63
Peradaban Islam Melayu
No full text"Civilization", the term employed as the main title of the book under review, is of spesific significance to us here. The term has appeared only in recent scholarly works on Southeast Asian Islam, especially those written by oreintalists.This paper is a review of the book Mohd. Taib Osman, (ed.), Islamic Civilization in the Malay World (Kuala Lumpur and Istanbul: Language and Library Board and the Research Centre for Islamic History, Art, and Culture, 1997).DOI: 10.15408/sdi.v5i1.76
The Role of Islamic Student Groups in the Reformasi Struggle: KAMMI (Kesatuan Aksi Mahasiswa Muslim Indonesia)
No full textThis article provides an investigation of KAMMI's role in the reformasi movement with respect to its relationship with the nation, the umat, and the larger student movement. As it explores the pressures that have confronted Islamic students throughout the period, it addresses some of the most salient topics currently being debated in Indonesian society. Most importantly, it provides an analysis of KAMMI's stance toward the legitimacy of former president B. J. Habibie's government and its right to lead reform as opposed to the positions of several "radical' student groups which demanded the formation of a transitional government; its position on the politicization of Islamic symbols vis-à-vis the activities of certain "hard-line" Islamist organizations; and its commitment to peaceful action and the rejection of the use of violence as a form of protest. In spite of its collegiality with right-wing Muslim organizations, several of which have been criticized as resistant to reform, self-interested, or politically opportunistic, KAMMI has made a critical contribution to the reform process. Most significantly, it has demonstrated that, contrary to what certain Islamic groups have urged, being a devout Muslim does not preclude struggling for democratic reform, nor voicing opposition to the government. Likewise, in spite of its solidarity with other student groups, several of which have been accused of being politically motivated, manipulated by partisan power brokers, or naively desirous of anarchy, KAMMI has shown that a student organization can apply strong pressure on national leaders, yet refrain from violent altercations which promote civil unrest and societal breakdown. The group's ongoing activities in reaction to the divisive conflicts that have erupted in the regions of Aceh, Ambon, and East Timor are also significant, yet have not been analyzed within the scope of this paper. Rather, the focus of this writing is on KAMMI's role in Indonesia's recent political transition, especially the pivotal events of. 1998, which set the stage for Indonesia's transition from an authoritarian state to the world's third largest democracy.DOI: 10.15408/sdi.v7i1.71
Religious Thoughts and Practice of the Kaum Menak: Strengthening Traditional Power
No full textIn this article, discussion will be directed to delineating the history of the kaum menak, placing emphasis on their religious thoughts and practices. Having been political elites, it is important to emphasize that the kaum menak had to adapt to changing circumstances, both in terms of religion and politics. The religious life of kaum menak had social and political significance, and owing to their position within the society, it formed an important part of their existence. As will be made appearent explained in this article, the religious thoughts and practices of the kaum menak functioned as sources of their authority and were closely related to their efforts of maintaining political power within society.DOI: 10.15408/sdi.v10i2.62
Min A‘lāmi Indūnīsīya: al-Shaykh Yūsuf al-Makassarī (1626-1699)
No full textShaykh Yusuf Makassar, a Sufi, a great alim and statesman who think about and fight for the fate of his nation. He was born in the kingdom of Gowa, Makassar, South Sulawesi Province. Since childhood, he was raised in the court of Sultan Alauddin and he gained an education in religion as well as memorizing the Qur'an at a young age. He was studying in Aceh, Yemen, Mecca and Syria. Shaykh Yusuf obtain allegiance almost the entire congregation of the teachers directly. Once the knowledge was enough, he soon returned to introduce it and preach in his homeland, Gowa.DOI: 10.15408/sdi.v1i3.85
Bain al-Daulah wa al-Dîn: Ma'sâh al-Jamâ'ât al-Mutatarrifah fî 'Asr al-Hukm al-Jadîd (Orde Baru)
No full textIn the Indonesian context, the discourse regarding the relationship between religion and state is always coloured by the struggle between groups that wants to implement Shari'ah (Islamic Law) as the state ideology on the one hand, and nationalist groups that resist it on the other.The appearance from time to time of Islamic groups in Indonesia that want to implement Shari'ah as the state ideology is understandable given that the majority of the community are Muslims. The deliberation on the form and instituation around Shari'ah in Indonesia is generally set in the context of the choosing the best system of governance.DOI: 10.15408/sdi.v8i3.68
Identitas Negara-Bangsa dan Kebangkitan Islam:Perbandingan Malaysia dan Indonesia
No full textStarted writing, Nash describes an event that took the surrender of the armed struggle of fifteen years by claiming around 40,000 people, the struggle pursued by the Darul Islam (DI)-metaphor-led Islamic state Kartosuwiryo (1905-1962). DI is based on the struggle of Islam and not much is known of the international community was taking place long before the concept of "Islamic fundamentalism" known among journalists or academicsDOI: 10.15408/sdi.v1i2.86
Islamic Banking in Malaysia: Past, Present and Future
No full textThis paper will discuss the historical development of establishment of Islamic banking in Malaysia, their operations and application of Islamic Commercial Law's principles in the Malaysian Islamic banking system. This paper will also elaborates the challenges and some issues which are being faced by Malaysian Islamic banking system and its prospects in the future.DOI: 10.15408/sdi.v10i2.63
Al-Islam wa al-Naṣrānīyah fī Indūnīsīyā
No full textSince Indonesia declared its sovereignty and its independence in 1945, relations between Christians and Muslims in this country has been characterized by cooperation, tension and competition. Until the 1960s the number of Muslims about 90 percent of the entire population, but in the early 1990s this figure dropped to 87.5 percent. Two and a half percent of the 185 million people is about 4.5 million, and of course the number is not small. Tension and often coloring competition relations between the two religions up to now, and keep in mind that the future Indonesia will depend largely on the direction and prospects between Christianity and Islam.DOI: 10.15408/sdi.v2i1.84
Penemuan Bangsa Melayu
No full textThis work discusses the process of inventing politics by Malay society, with special attention to the debate and contest of three ideological orientations which have emerged within the society since British colonialization. Tese three ideological orientations arae Kerajaan, Kebangsaan, and Islam. They have been involved in the struggle and the debate concerning the attempt to formulate the community and identity of Malay society, the principles of social organization, and the way individuals are perceived.DOI: 10.15408/sdi.v3i4.79