Studia Islamika
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Al-Turāth al-‘Ilmī al-Islāmī bi Indūnīsiyā: Dirāsat fī Tafsīray Malja’ al-Ṭālibīn wa Tamshīyāh al-Muslimīn li al-Shaykh al-Ḥajj Aḥmad Sanūsī
No full textHaji Ahmad Sanusi, the main figure with whom this article is concerned, is an activist and a productive writer. Born in Sukabumi from a Kyai family, he spent the first 20 years of his life in West Java, moving from one pesantren to another in pursuit of religious knowledge. He spent the next 5 years in Mecca, studying under the supervision of famous scholars. It was during his stay in Mecca that he became associated with not only the intellectual network in the Islamic world but also with the Ind (political) world. He became d supporter of Sarekat Islam (SI) and wrote a book, his first book, to defend it.DOI: 10.15408/sdi.v8i1.69
Politik Indonesia Tahun 1990-an: Kebangkitan Ideologi?
No full textThis article is a review of the book Politics in Indonesia : Democracy , Islam and the Ideology of Tolerance written by Douglas E. Ramage . This book is the result of research that lasted from 1990-1994 , a period characterized much political debate and move groups of Indonesia, including from Islamic groups . The problem is studied from this book is a discourse about Pancasila as interpreted by these groups with all the implications of the widespread national problem .According to Ramage , initially it looked Pancasila as an ideology that is not interesting , nothing more than a tool of legitimacy of the New Order power elite . But after carefully considered , as it turns out wrong impression . Pancasila has turned out to be an interesting and important discourse studied . Pancasila turned out to be above the interests of the power elite . He became a central discourse in Indonesian politics , involving a variety of groups and interests . The debate over the interpretation of Pancasila inevitableDOI: 10.15408/sdi.v3i1.81
The Significance of al-Ghazālī and His Works for Indonesian Muslims: A Preliminary Study
No full textAbu Hamid Muhammad al-Ghazali (1058-1111) was a unique figure in the intellectual history of Islam. In this article will be reviewed several factors that made al-Ghazali had a fascination for the Indonesian Islamic community. The author reveals that the appeal of al-Ghazali's thought is its success in integrating the formal religious teachings with internal spiritual appreciation.DOI: 10.15408/sdi.v3i3.79
Al-Ḥaqīqah al-Muwāfaqah li al-Sharī‘ah: al-Taṣāluḥ bayn al-Taṣawuf wa al-Sharī‘ah bi Nusantara fi al-Qarn al-Sādis ‘Ashr al-Mīlādī
No full textThis article discusses the reinterpretation of waḥdat al-wujūd doctrine among Muslims of the archipelago, using the sharī‘ah approach in Sufism as suggested by Al-Būrhanpūrī (d.1620) in his work al-Haqīqah al-Muwāfaqah li al-Sharī‘ah. This work is one of the commentaries (sharḥ) from al-Tuḥfah al-Mursalah ila rūḥ al-Nabī SAW, that invited much debate among Muslims of the archipelago. Al-Būrhanpūrī’s detailed interpretation of waḥdat al-wujūd doctrine proved that the essence of the concept did not contradict the basic principles of Islam as contained in the Quran and Hadith. Al-Būrhanpūrī interpreted the concept through explanations that adjusted to the audience’s competence, utilizing oral language carefully in revealing spiritual experience not easily explained, as well as employing the bases of sharī‘ah. Al-Haqīqah al-Muwāfaqah has provided the information about the explanations of interpretation tradition among the archipelago sufis.DOI: 10.15408/sdi.v20i1.350
Sufism and the "Modern" in Islam
No full textAt a time when the popular imagination outside the Muslim world has been captured by images of Muslim "fundamentalists" terrorising the "West" and when predominantly Muslim countries themselves are under a variety of political pressures to express solidarity with narrowly legalistic lslam, it is timely to reappraise the actual variety of Islamic religiosity active in the lives of ordinary Muslims. Considerable effort is now being made by scholars, governments and private risk assessment agencies, to identify the social spaces occupied by intolerant, exclusivist expressions of Islam deriving from narrowly legalistic understandings of Islam. However, less energy is being directed towards identifying the contemporary modalities of liberal, non-exclusiuist modes of lslamic religiosity.DOI: 10.15408/sdi.v10i3.62
Tabut: Muharram Observances in the History of Bengkulu
No full textTabut is the name given to the commemoration of Muharram as it is observed in Bengkulu, Indonesia. The basic traditions connected with its observance have their origins in Muslim India. However the Tabut has, over the course of its development in Bengkulu, absorbed and incorporated various local elements. Recently the "Tabut Festival" has come to be seen as a symbol of 'local Bengkulu culture', this reinterpretation facilitating the easy absorption of this potentially disruptive' happening into the fold of acceptable and even desirable 'local cultural heritage' as defined by the present lndonesian government.DOI: 10.15408/sdi.v6i2.73
Building Inter-Religious Tolerance among Indonesians Interview with Minister of Religious Affairs Tarmizi Taher
No full textThe relationship between religion and state has influenced all of Indonesian society. Within the Indonesia context, these relationships have undergone several changes and created certain modes from time to time. During the Old Order, pre-1965, religion generally had a strained relationship with the state. The idea of an Islmaic state, as propossed by some Muslim politicans was partly responsible for creating such a situation. Muslims were divided into fractions between those supportive to this idea and these who were not. In the mean time, other parties suspected these divided Muslim of having threatened their posotions as members of this nation. As a result, a traumatic experience was born from the conflict.DOI: 10.15408/sdi.v1i2.86
Diaspora Hadrami di Asia Tenggara
No full textThis book under review is basically in the same line as the above mentioned book it focus to the roles the Hadrami held in the destination countries of their diaspora. The difference lies in the fact that this book concentrated its discussion to the Hadrami diaspora in Southeast Asia. This present book, edited by Huub de Jong and Nico Kaptein, originates from a workshop held in Leiden (1997), "The Arab in Southeast Asia (1870-1990)", which was organized by the Koninklijk Instituut voor Taal-Land- en Volkenkunde (KITLV) in conjunction with the International Institute for Asian Studies (IIAS), Leiden. All papers in this book, except the work by Ahmad lbrahim Abu Shouk, come from those presented in the workshop. Taking Southeast Asia as its main focus, this book contributed to the understanding of a rather neglected aspect of the Hadrami diaspora in the world.DOI: 10.15408/sdi.v9i3.66
Buddhism in Muslim Indonesia
No full textThis article presents an overview of various ways in which Buddhists and Muslims have lived together in Indonesia since the arrival of Islam about 1200. It tells how Buddhism has slowly disappeared and become a religion for mainly the Chinese who, until the late 19th century, have often converted to Islam. This article analyzes the role of three key figures in the recent government–supported revival of Buddhism. These figures are the Chinese–Indonesian monk Ashin Jinarakkhita, the Balinese lay devotee and government official Oka Diputhera, and the Chinese–Indonesian businesswoman Sri Hartati Murdaya. They have tried to accommodate Buddhism to the Muslim–dominated nationalism of modern Indonesia. The result of the past five decades is that Buddhism has obtained a modest but safe position in independent Indonesia.DOI: 10.15408/sdi.v20i1.346
Shaṭṭārīyah Tradition on West Java: the Case of Pamijahan
No full textThe Shattariyyah tradition in Pamijahan, which this article deals with, is a good example of the dynamics of sufi tradition in Java, which can be seen from their reception on narrative of the Sufi master (silsilah). The discussion of this article will elaborate the silsilah of Shattariyyah in Pamijahan and its implication to their followers. It is evident that until now there is no adequate information regarding Shattariyyah tradition in West Java, particularly Pamijahan, which had been a famous center of Shattariyyah in Java since its the early period. Describing this issue, it is hoped that article can come to the description of general background of Shattariyyah tradition in Indonesia.DOI: 10.15408/sdi.v8i2.68