Studia Islamika
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Ikhtilāf al-Ṭabī‘ah al-‘Ilmīyah al-Islāmīyah bayna Manāṭiq al-Sāḥil al-Shimālī wa al-Manāṭiq al-Dākhilīyah li Jāwah al-Wusṭá fi al-Qarn 15-17 al-Mīlādī
No full textThe propagators of Islam in the north coast of Central Java in the 15th - the 17th centuries have successfully demonstrated legalistic character of the Islamic knowledge. However, the influence of Shaykh Siti Jenar’s teachings and the Hinduism that deeply rooted among the Javanese as well as the slowly spread of Islamic knowledge in the rural Central Java have contributed to the inequalities of Islamic understanding. Therefore, the Islamic knowledge in this area becomes more syncretistic and heterodox or it is known as kejawen. With the increase of Muslims in the archipelago who study Islam to the center of Islam in Mecca, Madina, and Egypt, the universal Islam is more understood and disseminated in the translation works of the scholars. This further reduces the local character of Java contained in kejawen teachings and in contrary strengthens the orthodox Islam.DOI: 10.15408/sdi.v19i2.364
Diaspora Hadrami di Nusantara
No full textThe development of Hadrami society, or overseas Arab communities in general, in the Indian Ocean countries have attracted some scholars to study in more detail,especially some aspects concerning the way the Hadramis live and cope with various problems they have in their overseas countries. In the Malay-Indonesia state, the Hadrami society have developed as a vital community group having important position for beyond their traditional role as "the carriers of Islam" (da'wah). In terms of economics, for instances, some Hadrami even succeed in making big-scale business, and some of them appears, in terms of politics, as the ruling political elite.DOI: 10.15408/sdi.v6i1.75
Karakter Literatur Indonesia tentang al-Qur’ān
No full textThis article is a review of the book "Popular Indonesian Literature of the Qur'an" by Howard M. Federspiel (Ithaca: Cornell Modern Indonesia Project, Southeast Asia Program, Cornell University, 1994).This book is the first work written by Howard M. Federspiel, professor of political science, Ohio State University. Since his studies at McGill University, the development of Indonesian Islam has become a concern. He wrote his Ph.D. dissertation at the University of the Unity of Islam (Persis), one of the Indonesian Islamic reformist organizations that emphasize movement purification. Numerous works have also been published in various scientific journals with regard to the issue of Islam in modern Indonesia. Among these "Sukarno and His Muslim apologist", "The Political and Social Language of Indonesian Muslims: The Case of Al-Moslem", "An Introduction to Qur'anic Commentaries in Contemporary Southeast Asia". His work is still relatively new Muslim Intellectual and National Development in Indonesia. While the Popular Indonesian Literature of the Qur'an which will be discussed below is his latest work.DOI: 10.15408/sdi.v2i2.83
Devaluating the Aliran Politics: Views from the third Congress of the PPP
No full textThis article suggests the political dynamics that occur at the time of the conference the Partai Persatuan Pembangunan (PPP), which was held on 29 August to 2 September 1994.Many opinions that say that the congress of the United Development Party (PPP) that has its own strategic significance because the results will determine the 1997 election and then General Session, 1998. At this General Assembly will take place according to many in the national succession, including the change of state leaders, the president Republic of Indonesia. So many groups concerned with this third congress PPP: who is leading the party's control she would participate in such an important time of succession.DOI: 10.15408/sdi.v1i3.85
Wali Songo Festival: Tracking Islamic Heritage and Building Islamic Brotherhood
No full text26 June to 25 July 1999 is of special significance for Indonesian Muslim. Located in Surabaya, East Java, the Wali Songo Festival, the greatest Islamic festival of the year, was held by the Muslim during that time. The Festival -which was officially opened by B.J. Habibie, then the President of Indonesia-was aimed as an important media for the expression of Indonesian Islamic culture and civilization. Thus the festival provided the visitors with the exhibition of many aspects of Islamic civilization achieved by the Indonesian Muslim, from archeological materials - such as the duplicated sword of the Prophet Muhammad, the gravestone of Sunan Ampel and Sunan Bonang (two of the nine Islamic preachers in Indonesia, Wali Songo - to the intellectual heritage like the decorated Qur'ân in various forms and the Islamic books by the 'ulâmi' (Kitab Kuning). In addition, the festival also exhibited many products by the Muslim, such as calligraphy, rosaries (tasbih), and turbans (peci).DOI: 10.15408/sdi.v6i3.72
The Khittah of 1926 Reexamined: Views of the NU in Post-Cipasung Congress
No full textWhen established in 1926 in Surabaya, Nahdlatul Ulama (NU) is meant as an organization of scholars engaged in the field of socio-religious. Concentration struggles and activities of the organization was shaped in the development of the Indonesian Muslim community in the socio-cultural field such as education, teaching, health care, and economic development of the people. In this framework, then, the scholars and leaders of this organization to formulate a vision NU known as Khittah 1926. After a long period gait for NU deviate from Khittah as outlined, to enter the world of practical politics - join Masjumi, became NU party, the PPP fuse - at Muktamarnya 27th in Situbondo, 1984, KH duet. And KH Abdurrahman Wahid. Ahmad Siddiq managed to bring NU back to Khittah 1926. Decision was meant to remove themselves from the bondage of practical politics and prioritize the development of the Indonesian Muslim community culturally.DOI: 10.15408/sdi.v3i2.80
Violence under the Banner of Religion: The Case of Laskar Jihad and Laskar Kristus
No full textIn the course of its history, religion has had a dual function in plural societies. Many scholars and religious leaders agree that religion has had a role in fostering peace, harmony and civility. However, other scholars see religion as a source of conflict and violence. The latter view is supported by numerous incidents of religious violence around the world. The work of Juergensmeyer for example, clearly shows how violence has occurred and spread under the banners of all religions.DOI: 10.15408/sdi.v10i2.63
Dirāsat fī al-Islām al-Mahallī: Adwā’ ‘alā Inṣihār al-Islām fī al-Thaqāfah al-Jāwīyah
No full textThis article attempts to explore a study of Islam in Java in the frame of the above conception -the dialogue tradition. The process of acculturation between Islam and Javanese culture, which developed in the dialogue tradition, is the central point of this article. Religious discourses embodied in Javanese texts, such as suluk and babad, written in the period of the establishment of Islam until the 19th century, are considered as the cultural representation of the fault line -despite the harmonious reconciliation- between Islam and Javanese tradition. In this context, changes in social and political affairs in Javanese courts, especially crucial changes in the 19th century following the colonialism, implanted the emergence of religious discourses embedded in the Javanese texts observed in this article.DOI: 10.15408/sdi.v7i2.71
Islamic Legal Literature and Substantive Law in Indonesia
No full textThis article discusses the development and diversity of thought and practice of Islamic law Muslims in Indonesia, particularly in the areas of family and inheritance. In discussing Islamic law (shari'a or fiqh), the main focus of this paper is the position and contribution of Islamic law in the context of the national legal system. To that end, the proposed law reform and successfully passed will be used as the unit of analysis, in particular two of the New Order government legislation, namely marriage law in 1974 and 1991 Compilation of Islamic Law.DOI: 10.15408/sdi.v4i4.76
The Thoughts and Religious Understanding of Shaikh Ahmad al-Mutamakkin
No full textThis paper will assist in filling a gap in the knowledge, as well as invite historians to trace it further. This study is therefore important because it contains an approach that is different, but is the result of studies of Islam in South East Asia, especially of the network of ulama in the 17thand 18th centuries. This study concentrates on textual analysis of the work of al-Mutamakkin, Arsh al Muwahhidin. This work of course is not systematically kept, as it obviously was not intended as a holy book. To produce a map of the thinking and religious understanding of al-Mutamakkin, in this study the author uses an approach that has been offered by Muhammad Abed al Jabiri, namely a structuralist method, historical analysis (the socio-political setting), and critical ideology enhanced by anthropological analysis.DOI: 10.15408/sdi.v9i1.67