Studia Islamika
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Mapping Radical Islam in Indonesia
No full textThis paper focuses on the emergence of groups that, according to their followers, want to apply Islamic teachings comprehensively (kaffah) and wholeheartedly. These groups have been variously described as fundamentalist, extremist, radical, and militant. Of course, they do not apply these labels to themselves. The labeling of certain groups has resulted in them gaining negative or pejorative images. It is important to note that the label "fundamentalism" initially applied to Christian-Protestant groups, actually has a neutral meaning. It refers to groups that attempt to return to their basic religious foundations.DOI: 10.15408/sdi.v10i3.62
Mohammad Iqbal, al-Ḥaḍarah al-Gharbīyah wa Qaḍayā al-Tajdīd
No full textMohammad Iqbal regarded as one of the most important thinkers of India during the turn of the century. He was born in 1873 in Siyalkote, India. Iqbal came from prominent families and religious. Her father is an educated and progressive figure for the size of the community in his day. Rather than send their children to traditional schools, he would prefer a new school Iqbal entered the English language. Towards Iqbal graduated from high school, his father encouraged him to get into a state university in Lahore, where Iqbal completed Bachelor level (BA) in 1897. He specializes in the field of literary Arabic, Persian, and Islamic Studies under the guidance of Shaykh Meer Hassan, a famous intellectual in India.DOI: 10.15408/sdi.v2i1.84
[Kitab Rahasia Hari dan Bintang]: ‘Ilm al-Nujūm ‘inda al-Muslimīn min Qabīlah Sasak
No full textThe manuscript that became the study of this article is the text Kitab Rahasia Hari dan Bintang (The Book on the Mysteries of Days and Stars) which originated from the island of Lombok, in the province of Nusa Tenggara Barat. A part of the Sasak community still uses the contents of the text in their daily lives. Among the important uses of this text is for starting important activities such as building a house, determining the day of a wedding, sailing, trading and also in starting the planting season. The Sasak community uses the calculation of the days in the manuscript that, in local terminology, is often called diwase. Aside from that, the presence of this manuscript, written in the Arabic alphabet pegon, also explains many important things about the transmission of Islamic knowledge from its centre in the Middle East to the archipelago. The transmission process for Islamic knowledge in the archipelago did not only happen in the three main fields of fiqh, kalām, and taṣawwuf, but also in the field of Islamic astrological knowledge which acculturated with local culture.DOI: 10.15408/sdi.v19i3.358
Islam, Nationalism and Democracy: A Dialoguewith Dr. Anwar Haryono
No full textThis article contains an interview on Islam, Nationalism, and Democracy with Dr. Anwar Haryono.We would like to discuss the situation of Islam and Muslim in New Order Indonesia. To be more specific perhaps, we would like to begin with something rather controversial i.e the coming to power of the New Order goverment. This goverment has set up new policies on Islam, which are different from such policies employed by the previous goverment. REsponding to New Order policies, some Muslim prefer to adobt the so-called "Cultural Islamic Movement", such as that promoted by Nurcholis Madjid, rather than the "Political Islamic Movement" as in the Old Order period. Nontheless, the New Order goverment stil gives opportunities to Muslims to pursue their political aspiration through the PPP (Partai Persatuan Pembangunan - the United Development Party). Before discussing the more recent situation, it would be best if you could sketch out the Muslim position in the early decades of independent Indonesia.DOI: 10.15408/sdi.v2i1.84
Muslims of the Dutch East Indies and the Caliphate Question
No full textThe abolition of 'Abd al-Majid's caliphate by Turkey's national assembly in March 1924, and the call by Azhar 'ulama' for an international congress in Cairo to elect a new khalifah the following year, had the effct of making Muslims in the Dutch Indies more aware that they were living under infildel rule. These events, and the conquest of the Hijaz by Ibn Sa'ud in the same year, briefly caised feverish activity the Indies. The interm advisor on native affairs to the Dutch Indies goverment, R.A. Kern, even spoke of 'a milestone in the Muhammadan movement in this country." For a few years these issues kept Indonesian Muslim leaders occupied and caused splits in the ranks; then suddenly the caliphate issue dropped from yhe agenda, never to reappear.DOI: 10.15408/sdi.v2i3.82
Al-Lontarā (al-Nuṣūṣ) al-Muktamilah li-Tārīkh Wajo: Nāẓrah Jadīdah fī Awwal Dukhūl al-Islām ilá Wajo
No full textThis article discusses the reconstruction of Islam in Wajo by looking at Lontaraq Suqkuna Wajo of Datuk Sangaji Sengkang collection as the main source of the study. As a script, lontaraq is an evolutionary change of the Kawi script which has been being modified and has long been used as evidenced by the finding of inscription on the fort site of Somba Opu and Lagaligo epics written before 1600. Lontaraq script occupies an important position in the cultural history of Bugis Makassar. For Bugis, lontaraq has two meanings: (1) lontaraq as an history and science and (2) lontaraq as a writing.DOI: 10.15408/sdi.v18i3.42
The Future of Islamic Studies in Indonesia: In Appreciation of IAIN-McGill Cooperation
No full textDating from the establishment of the early Islamic kingdoms, Islam has been practiced in Indonesia for at least seven centuries. Through a gradual and continuous process, Islam has found its way into the hearts of the majority of Indonesians. This success is mainly due to the institutions that have been involved in studying and socializing Islam, including those newly established institutions such as IAIN (State Institute for Islamic Studies). Mosques and pesantren are of course the old institutions whose significant contribution to the development of Islam and the Muslim community are beyond doubt. Madrasah, which function in a similar manner to mosques and pesantren, are also important institutions, particularly in bridging the gap between Islam and modernity. But it is only at IAIN that a higher level and more sophisticated study of Islam is conducted in Indonesia. It is a natural expectation that IAIN will play a leading role in social transformation and community development in the face of complex challenges.DOI: 10.15408/sdi.v8i2.69
Al-Taṣawwuf wa al-Ṭuruq al-Ṣūfiyyah fī Indūnīsiyā
No full textSince the 17th century, the history of tasawwuf or mysticism and Islamic congregation in Indonesia shows the dynamics and development. At that time, the world is very fierce battle marked tasawwuf among which tends unortodoks (wujudiyyah) with the orthodox (fiqh orientation). This phenomenon can be seen both in Java and in Aceh. Pendulum understand Sufism in Aceh during the first swing to flow wujudiyyah pioneered Fansuri Hamzah and his teachings later developed by his student, Shams al-Sumatrani. This paper discusses the history and development of tasawwuf and Sufi congregations in Indonesia dates to the 17th century until the early 20th century.DOI: 10.15408/sdi.v3i3.80
Christian-Muslim Relations in Indonesia: Five Challenges of the Twenty-First Century
No full textThis paper - inspired by the "International Conference on Muslim-Christian Relations: Past, Present, and Future Dialogue and Cooperation", in Jakarta, August 1997 - discussed the challenges of Indonesia in relation to Christian-Muslim relations into the century 21.In August 1997, a major conference on Christian-Muslim relations and the challenges of religious plulalism in contemporary Indonesia was convenced at the Horison Hotel in Jakarta, Indonesia. DOI: 10.15408/sdi.v5i1.75
Islam, State and Society in Democratizing Indonesia: An Historical Reflection
No full textArtikel ini merupakan refleksi historis atas Islam, negara, dan masyarakat Indonesia kontemporer. Sikap dan bentuk perilaku umat Islam digunakan sebagai prisma untuk melihat fenomena hubungan agama dengan negara-bangsa. Bentuk perilaku itu berkisar dari sikap yang paling sulit mentoleransi perbedaan-perbedaan betapapun kecilnya, sampai sikap terbuka terhadap apapun jenis pluralitas agama di dalam masyarakat. Bentuk sikap yang pertama menjadi minoritas kecil, dan menunjukkan dirinya melalui beragam perilaku kebencian. Sementara bentuk sikap yang kedua, yang menjadi mayoritas besar bangsa ini, dapat dibagi ke dalam dua kategori. Yang pertama tidak akan pernah ragu mengutuk jenis kekejaman apapun meski mengatasnamakan agama, dan yang kedua memberi kesan bahwa mereka masih sedikit memahami makna dan tujuan aksi kebencian tersebut.DOI: 10.15408/sdi.v18i2.432