Studia Islamika
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Al-Islām wa al-Pancasila fī Daw’i Kifāh Nahdlatul Ulama (NU)
No full textSince the adoption of Pancasila as the sole basis for any socio-political organization (orsospol) and community organizations (CBOs) by the government, the debate about the relationship between Islam and the state of Indonesia, especially between Islam and Pancasila, is considered complete. At least there is no Islamic group that openly contradicting Islam with Pancasila. Even acceptance of Pancasila as the sole foundation Indonesian nation and state has been regarded by some as the final decision.DOI: 10.15408/sdi.v1i3.85
Urban Sufism: The New Fluorishing Vivacity of Contemporary Indonesian Islam
No full textIndonesia has maintained strong ties through social, economic and religious reciprocities with the heartland of Islam and corresponding to similar developments in other part of the Muslim world. As the largest Muslim country in the world, Indonesia is commonly known as a unique site for various forms of sociological representation of Islamic beliefs. Since at least the 13th century, Islam has been acknowledged as a formal religion embraced by diverse communities from the coastal areas to the rural interiors of the archipelago. One of the most profound and distinctive practices accepted by many Indonesian Muslims is the Islamic mystical expression, known as Sufism. Due to its distinctive nature and teachings, Sufism has often been depicted AS "low" or popular Islamic tradition vis a vis "high" and pristine Shari'ah-oriented Islamic tradition.DOI: 10.15408/sdi.v8i1.70
Taqālīd “Ḥarb” Topat: Ramz al-‘Alāqah al-Silmīyah bayn al-Jamā‘āt al-Mukhtalifah ‘Ariqīyā wa-Dīnīyā fī Jazīrat Lombok
No full textThis article discusses about perang topat tradition in West Lombok, West Nusa Tenggara. Perang topat is one of the annual ceremonies attended by thousands of people of the two different ethnic and religious communities: the Hindu Balinese and the Muslim Sasak. The location of performing this tradition is concentrated in a sanctum (Hindus called it Pura Lingsar and Muslim named it Taman Lingsar) which is located near to Selaparang airport, Mataram. Pura Lingsar is built by the King Anak Agung Gede Ngurah of Karang Asem, Bali. Pura Lingsar is a Hindus' house of worship which, aside from a place of worship, it also has a building named kemalik that is considered as a sacred place by Sasak people.DOI: 10.15408/sdi.v18i3.428
Moenawar Khalil: The Career and Thought of Indonesian Muslim Reformist
No full textThe study of Islamic reform movement in Indonesia in general give less attention to the genuine character is engaged outside the political arena. Various scientific papers, both national and international levels, as if not take place to the figures, although they are thought to have inspired the emergence of various new movement in Indonesian Islam. This happens not because the figures were not known to the public, but rather that the study of Islamic reform is often written and analyzed within the framework of the social-historical, while ignoring the doctrinal renewal. As a result, scientific works have forgotten the main elements of the reform, namely the intellectual insight of religious teachings.DOI: 10.15408/sdi.v4i2.77
Indonesian Fundamentalism?
No full textIslam in Southeast Asia provides an example of how a religion develops within a community with a wide variety of ethnic groups. Instead of pushing the local cultures and traditions aside, Islam opens up itself to them and incorporates them into the web of universal Islam. Now one can see the difference of Islamic expressions in Melayw, Aceh, Bugis, Banten, Java, Bugis, Sunda, Patani, Mindanau, Brunai, etc.DOI: 10.15408/sdi.v9i3.66
Al-Siyāsah al-Qanūnīyah li Ḥizb al-‘Adālah wa al-Rafāhīyah (Partai Keadilan Sejahtera/PKS) fi al-Fatrah 1998-2004 al-Mīlādī: Dirāsah li Qaḍīyat Qānūn Idārat al-Zakāh
No full textThis article discusses the politics of Islamic law of Partai Keadilan Sejahtera (Prosperity and Justice Party, PKS) 1998–2004 by analyzing the formulation of Law No. 38/ 1999 on Zakat Management, and Law No. 23/2011 on Zakat Management. It shows that there has been a shifting ideological expression in the evolution of the PKS that began to appear when this party morphed from Partai Keadilan (Justice Party) to PKS in 2002 because it had failed to pass the parliamentary threshold for the 1999 election, and had a practical political agenda for obtaining an increase of electoral votes. The ideological shift, among others, is shown through the process of the formulation of the Zakat Management Law which was influenced by several motives, among others ideological and practical political interests. PKS’s politics on Islamic law show that if its ideological interests contradict with its practical political interests, then the party opts for practical political interests.DOI: 10.15408/sdi.v19i3.357
Modernisasi, Tradisi, dan Identitas: Praktik Hukum Keluarga Islam Indonesia
No full textBook Review: Euis Nurlaelawati, Modernization, Tradition, and Identity: The Kompilasi Hukum Islam and Legal Practice in the Indonesian Religious Court, Amsterdam: Amsterdam University Press, 2010.The introduction of the Compilation of Islamic Law (CIL) has to be seen in the context of the modernisation of Indonesia's Family Law. CIL was first introduced to accomodate the interests of Muslim families in Indonesia's legal system. CIL provides guidelines and references for judges at Religious Court in handling legal issues related to Muslim families. CIL was also introduced to provide Islamic judges alternative reference other than the conventional fiqh, which, in many cases, are not relevant to the current context of Muslim lives. Thus, substantially, CIL introduces new pluralistic norms to both judges and society in general.DOI: 10.15408/sdi.v18i1.44
The Meaning Interpreted: The Concept of Barakah in Ziarah
No full textThis article deals with the socio-religious traditions of Javanese Muslims practicing ziarah rituals-visit to sacred tombs. Ziarah practice, especially to sacred tombs of Muslim Sufis, is regarded ibadah (pious acts). This article based on ziarah practice to Sunan Tembayat in Klaten, examines the notion of barakah (god's blessing), one of the most salient aspects of ziarah ritual, in the frame of popular beliefs. Focusing on the presence of the diverse interpretations of barakah, it evaluates changes in the way in which Javanese Muslim understand religion as reflected in their interpretation of barakah. It is argued by people who practice ziarah that barakah is the most important value of ziarab. When visitors to sacred tombs perform certain rituals, such as reciting Qur'ân, dhikr, tahlil, and meditation in their ziarah, they ask for barakah from the wali. However, people differ in the way in which they explain what the meaning of barakah. Some argue that the barakah is god's reward (pahala), transmitted through the wali. Other argues that the barakah derives from the wali, as he/she is close to God.DOI: 10.15408/sdi.v8i1.69
Eclecticism of Modern Islam: Islam Hadhari in Malaysia
No full textArtikel ini memperlihatkan bahwa Islam Hadhari berfungsi tidak hanya sebagai respons religio-politik terhadap krisis internal yang dirasakan masyarakat Melayu, polarisasi budaya, dan politik global yang tidak seimbang, tetapi juga menunjukkan multi-interpretasi dari teks-teks Islam, sejarah, budaya dan konteks multikultural. Kasus Islam Hadhari menjadi contoh dari "tradisionalisme" dan "modernisme" Islam yang bukan dalam bentuk ideal, tetapi dalam ekspresi diskursif campuran. Islam Hadhari harus dipahami dalam kerangka persaingan ide-ide lokal dan global, yang muncul di negara-negara mayoritas Muslim di era negara-bangsa modern dan globalisasi. Artikel ini menunjukkan pentingnya mengamati reformasi Islam sebagai dialektika gerakan dan kontra-gerakan, wacana dan kontra-wacana, tetapi juga dalam hal waktu (masa lalu, sekarang, dan masa depan). Menggunakan teori modernisasi dalam menjelaskan hubungan antara Islam dan modernitas, artikel ini diharapkan dapat berkontribusi dalam memperoleh jawaban mengenai kondisi sosial-politik yang membuat gagasan Islam progresif atau Islam peradaban harus terjadi. Artikel ini memperlihatkan cara bagaimana multikulturalisme dan eklektisisme mengkarakterisasi proyek Muslim terhadap modernitas di tengah-tengah keterhubungan yang kuat dengan masa lalu dan kitab suci.DOI: 10.15408/sdi.v18i1.439
Yusman Roy and the Language of Devotion– ‘Innovation’ in Indonesian Islam on Trial
No full textArtikel ini mengkaji bukti di pengadilan tentang isu kritis seputar shalat dwi-bahasa dan cara pengadilan merespons perbedaan-perbedaan dari kesaksian ahli. Pengadilan pada akhirnya tidak mendukung tuntutan penodaan agama, tapi keputusannya menunjukkan peran penting yang dimainkan oleh pengadilan dalam menyelesaikan persoalan-persoalan seputar agama. Artikel ini memperlihatkan bawah pengadilan tersebut pada akhirnya adalah sebuah pertarungan antara kelompok Islam konservatif dan Islam liberal, sebuah perdebatan yang tampil di arena publik secara lebih luas selama beberapa tahun.DOI: 10.15408/sdi.v18i3.42