Studia Islamika
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Hamka (1908-1981) and the Integration of the Islamic Ummah of Indonesia
No full textIslam is a unifying factor at the same time breaking in Indonesian history. Based on historical records, the conversion of Islam in Indonesia starts from kingdoms located in coastal areas. This conversion greatly benefit the kingdom, with which they can access a wider trade network which already controlled by Muslims. This conversion process can then unify the Malay traders origin, Java, and their other competitors. But with the entry of traders into the new religion beaches, hinterland connections with the merchant becomes tenuous. The situation may ultimately culminated into a dispute. In the Sumatra area, which is pretty much known example is the Padri war and the Islamization of the southern part of the Batak.DOI: 10.15408/sdi.v1i3.85
The Politic of Salt, not the Politics of Lipstick: Mohammad Hatta on Islam and Nationalism
No full textThis article will try to show that Hatta was consistently a religious nationalist, but one who also rejected the idea of an Islamic state. Born in a devout Muslim family, Hatta grew and had always been a devout Muslim in his entire life. But his being a devout Muslim had never been a problem for him to be an astute proponent of Indonesian nationalism. If anything, it even encouraged his nationalist stand. When Indonesia's independence was still in its early stage of preparation in the 1940s, he made it clear that he accepted Pancasila as the basis of the future state, particularly when the "Belief in God" was finally put as the first principle of this state's basis.DOI: 10.15408/sdi.v9i2.66
Ulama Indunisiyya al-Qarni al-Thamin Ashr Tarjamah Muhammad Arshad al-Banjari wa Afkaruhu
No full textIn the 17th and 18th centuries, Haramayn be one of the intellectual centers of the most prominent Muslim in the Middle East. In these times of a number of Indonesian students studying in Haramayn participate. They are, when returning to Indonesia became the leading scholars, who later was instrumental in the development of Islam in the region. Among the scholars was Muhammad al-Banjari Arsyad. Career al-Banjari is one example of the dynamics of Islamic intellectualism in Indonesia. And, no doubt he has a big role in strengthening the rise of Sunni orthodoxy, in particular through fiqhnya very famous book, Sabil al-Muhtadin. This book is still used to this day among the Indonesian Muslim community.DOI: 10.15408/sdi.v3i4.79
Uṣūl al-Madhāhib al-Ṣūfīyah al-Muḥaddathah bi Indūnīsīyā: Mulāhaẓat ‘alā Kitāb Itḥāf al-Dhākī li al-Shaykh Ibrāhīm al-Kurānī
No full textThe present article is a philological study of one of the most important works of lbrahim al-Kurani, written in Malay-Indonesian context, that is Ithaf al-Zaki bi Sharh al-Tuhfah al-Mursalah Ila Ruh al- Nabi. Looking at the title, one can see that Ithaf al-Zaki -two of the manuscripts of which were found in the library of Dar al-Kutub al-Misriyyah, Cairo- is a commentary of the Tuhfah al-Mursalah Ila Ruh al-Nabi of al-Burhanpuri. As is mentioned above, this particular work of al-Burhanpuri had raise controversy not only among the Malay-Indonesian Muslim scholars, but also in the Muslim world in general.DOI: 10.15408/sdi.v9i1.67
Two Fatwas on Jihad Against the Dutch Colonization in Indonesia A Prosopographical Approach to the Study of Fatwa
No full textKetika revolusi Indonesia pada 1945 sedang berlangsung dan perang mempertahankan kemerdekaan berkecamuk di hampir semua kota penting di Jawa, Nahdlatul Ulama (NU) mengeluarkan fatwa tentang perlunya "berjihad" mempertahankan kedaulatan RI dari penjajahan Belanda. Karena basis massa NU yang kuat, pengaruh politik fatwa tersebut cukup luas. Sebuah catatan yang patut dikedepankan adalah, bahwa sejarah revolusi fisik Indonesia jarang sekali menyinggung peran Islam dalam membentuk ideologi perlawanan. Pengaruh penting yang ditunjukkan fatwa jihad NU tersebut, yang kemudian didukung oleh meluasnya ideologi jihad dalam perang kemerdekaan, telah menyumbangkan lembaran penting dari sejarah yang terabaikan itu.DOI: 10.15408/sdi.v5i3.74
Maḥmūd Yūnus wa Ittijāhātuhu fī Tahdīd Ta‘līm al-lughah al-‘Arabīyah bi Indūnīsīyā
No full textMahmud Yunus is one of the Indonesian students who was in Cairo in the thirties and is seen to have made a great contribution to the development of national Islamic education since the time of Indonesian independence. Having finished his studies at al-Azhar University 1927, Yunus studies at Darul Ulum to widden his intellectual horizon untul he obtained his certificate in 1930. As a graduate of one of the most important centers of Islamic learning, he had a lofty status in the Muslim community. Yunus served as a teacher in an Islamic teacher training school (Normal Islam), in padang, West Sumatra and later he was appointeed as a goverment official, seeking to establish and improve Islamic school in Indonesia. He was also a rector and professor of Islamic education at the State Institute of Islamic Studies in Padang.DOI: 10.15408/sdi.v2i3.83
Islam dalam Oposisi Demokratis di Indonesia
No full textThis article is a review of the book "Democracy and Diffusion: Transnational Lesson Drawing among Indonesian Pro-Democracy Actors" by Uhlin unders (87 Lund Political Studies, Department of Political Science, Lund University, 1995).Anders Uhlin publication of a book which was originally a dissertation at the University of Lund, Sweden, is motivated by the noisy atmosphere of a critique of theories of political regime transitions. Uhlin himself considered that the transition theories suffer from a bias towards the view as if democracy is only relevant in any political environment, and because it always implies the need for democratization of the regime transformation. Broader issues concerning democratization of civil-society, which often does not imply a transition regime, tend to be ignored by the theories of transition. That's why he said, the transition to democracy should be analyzed in conjunction with developments in the wider community.DOI: 10.15408/sdi.v2i4.82
Ḥikāyat al-Sha‘bīyah al-Minangkabāwīyah Bundo Kanduang bayn al-Usṭūrah wa-al-Khurāfah: al-Manẓurah al-Dīnīyah
No full textThis article discusses Bundo Kanduang folklore from a religious perspective. Folklore is a literary work that describes the life story of a figure or tells about the origin of a region which is intended to provide guidance for community. In some cases, it also becomes a medium to disseminate religious teachings or moral tenets. Despite these primary goals, folklore also aims to entertain the community through stories. This article ultimately attempts to understand the community's belief to Bundo Kanduang folklore from the Islamic orthodoxy point of view. Conservative Muslims tend to consider people's excessive belief to one figure or to treat him/her as a cult is a heresy (bid'ah) which contradicts Islamic teaching.DOI: 10.15408/sdi.v18i1.44
Islam and Medical Science: Evidence from Malaysian and Indonesian Fatāwā, 1960-1995
No full textThe purpose of this paperis to illustrate some of the dilemmas in which Islam finds itself with respect to advamces in modern medical science. This is of course a very large subject and all I can do here is to take a very small sample of problems as expressed in fatawa (legal rulings-see futher below) over the past thirty years. Coincidentally, these are also the years which have seen tremendous advances in medicine and the ways in which we can now treat (or mistreat?) the human body.DOI: 10.15408/sdi.v4i4.76
Muhammad Quraish Shihab wa Ārā’uhu al-Fiqhiyyah
No full textThe Qur'an is believed by Muslims as the most important source of Islamic teachings. Legal matters (ahkam),which are part of (or earn the most important aspect of) Islam, must also be one of the concerns of the Qur'an. But does it mean that a mufassir (exegete), since he also has the deal with the legal verses, is automatically a legal expert? In order to answer that question, the writer of this article justifiably did two of the following steps. First, he chose a mufassir as d case study; second, be decided to put forward a set of legal issues and to see that the chosen mufassir had to say about them. The mufassir that he chose is Quraish Shihab, one of Indonesian scholars who was a director of IAIN Jakarta. As for the legal problems, the writer chose to discuss the follouring: qat'iy-zhanniy (absolute-relative [meaning of the Qur'anic verses]), naskh-mansukh (the abrogating-abrogated verses), and the role of the prophetic tradition vis-a-vis the Qur'an.DOI: 10.15408/sdi.v6i2.734