Studia Islamika
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Depicting the Other Faith: A Bibliography Survey of Indonesian Muslim Polemics on Christianity
No full textThe demise of the Cultural Policy (cultuurstelsel) in the mid-nineteenth century inevitably changed the narrative history of the Indonesian archipelago. It was abvious that the policy generated immense profits for the Dutch colonial administration, allowing it to make a profit in addition to balancing its budget. Much of the surplus was sent to Netherlands itself and was used for public expenditures, thereby subsidizing the Dutch taxpayer. However, for the indiginous population of the East Indies, expecting those who were close to colonila agents, cultuurstelsel soon came to mean exploitation and impoverishment.DOI: 10.15408/sdi.v6i1.74
Al-Islām wa al-qānūn wa al-dawlah: Dirāsah fī fikri Ki Bagus Hadikusumo wa dawrihi
No full textThis article discusses the intellectual and political biography of Ki Bagus Hadikusumo, a prominent Muslim leader in Indonesia. He was born in Yogyakarta where he grew up in a Muslim priyayi family of Kauman in the city. This study explains that the Sufi tradition of Pesantren Wonokromo in Yogyakarta deeply influenced his religious thoughts. Later, he was noted as one of the first students of K.H. Ahmad Dahlan, the founder of Muhammadiyah. It is clear that he was under a strong intellectual, ideological and religious influence of Dahlan. He published works on Islamic theology, Fiqh, Sufism, and also on Islam and state. During the Japanese occupation, he became the Chairman of Muhammadiyah organization . Ki Bagus was also known as a prominent leader of political parties, i.e. PII, MIAI, Masyumi and then a prominent member of BPUPKI, an important element of Indonesian independence in 1945. Representing a nationalist-Islamist wing, he greatly contributed to the politics of early modern Indonesia by (1) preparing the Indonesian constitution, and (2) providing solid arguments for Muslims to accept Pancasila as the nation’s state ideology.DOI: 10.15408/sdi.v21i1.88
Reflections on the Mysticism of Shams al-Dīn al-Samaṭra’ī (1550?–1630)
No full textArtikel ini berupaya menumbuhkan kembali minat dan apresiasi terhadap Shams al-Din sebagai seorang guru dengan penguasaan bahasa Arab yang luar biasa, seorang yang memiliki kecintaan untuk belajar dan hasrat kepada Tuhan. Artikel ini memberi perhatian pada beberapa aspek dari karyanya yang berjudul Jawhar al-?aqa'iq yang menggambarkan kualitas, kehalusan, dan kapasitas karya tersebut, serta menunjukkan kekhasan atas gaya dan ekspresi Shams al-Din. Upaya tersebut dilakukan dengan memperlihatkan dedikasi dan hasrat yang mendorong karyanya itu, kualitas kepribadian, pikiran, dan pengabdiannya yang membuatnya layak untuk menduduki posisi Shaykh al-Islam selama masa pemerintahan tiga sultan-'Ala' al-Din Ri'ayat Shah, 'Ali Ri'ayat Shah, dan Iskandar Muda. Bahkan, Iskandar Muda sendiri kemudian menjadi muridnya.DOI: 10.15408/sdi.v18i2.43
Regulating Religion in Southeast Asia and the Pacific
No full textSoutheast Asia is one of the most diverse regions, with hundreds of ethnic groups, various religious beliefs and denominations, and different spoken languages and dialects. These different backgrounds pose serious challenges for the governments in Southeast Asia, not only on how they should manage those diversities in building the nation but also in ensuring a harmonious life. Many believe that cultural and racial diversities have the potential to create tension and conflict in the community. Thus, government and public officials have the responsibility to ensure that societies with different backgrounds embrace a sense of unity so that everyone shares their pride and attachment to their community and the nation. In sum, this is one of the main arguments why regulation (including in terms of religious life) is important. Hence, regulating religion is the most visible manifestation of the state–religion relationship, particularly in a state where religion dominates the political domain and plays an important role in legal and social systems.DOI: 10.15408/sdi.v19i3.360
Muslim Intellectuals in Southeast Asia
No full textIntellectual groups have always been important in Islamic societies and Muslim communities in Southeast Asia have been no exception. This study posits that there are four primary Muslim intellectual groups functioning in the six Muslim communities of the region. It will concentrate on a description of these four groups, discuss their spheres of activity, and anlyze their reaction to several impotrtant political and cultural factors extant in the Southeast Asian region.DOI: 10.15408/sdi.v6i1.74
Al-‘Alāqah bayn al-Dīn wa al-Dawlah bi Indūnīsiyā: Tan Malaka wa Ārā’uhu al-Siyāsīyah
No full textThe present article is about the relation between religion and state as it is discussed by a prominent figure whose contributions to Indonesian politic are out of question. He is Tan Malaka, who has been considered as a radical Marxist activist. Through his works, including Madilog: Materialisme, Dialektika, Logika; Islam dalam Tinjauan Madilog Dari Penjara ke Penjara; Naar De Republiek Indonesie; Tan Malaka shows his deep appreciation to Marxism. That is why, in these works, be pays a great attention to liberation movement and freedom for people both from colonial domination and from feudalism rooted in Indonesian culture.DOI: 10.15408/sdi.v7i2.71
Rediscovering Islam in Javanese History
No full textDevelopments in our understanding of Javanese history have displaced a previously influential paradigm about the role of Islam in Javanese society. The view that Islam was marginal was exemplified in Van Leur’s description of Islam as ‘a thin, easily flaking glaze’ or Geertz’s observation that ‘It is very hard … for a Javanese to be a “real Moslem”’. This paradigm implicitly posited an authentic Javanese culture which was essentially pre-Islamic in origin which limited Islamization. Stereotypes of Javanese culture and of Islam underlay this paradigm. The previous paradigm was mainly formed during the period of abangan prominence. Subsequent developments in Javanese society and new historical research have led to a rediscovery of the important role of Islam in Javanese history, showing the older paradigm to be false and the stereotypes to be unsustainable.DOI: 10.15408/sdi.v21i3.121
Al-Ma‘ahid al-Turāthīyah wa Shuyū‘īyah wa al- Ṭuruq al-Ṣūfīyah
No full textThis paper will reveal images Pesantren tradition, Kyai, and the congregation that has not been studied by scholars such as van den Berg, Hurgronje, and Clifford Geertz thus able to capture the real power of intellectual tradition and religious boarding schools. Kyai (charismatic religious teachers/scholars) and pesantren (traditional Islamic boarding schools owned and run by kyai) have become common subjects of research among scholars studying Islam in Indonesia.DOI: 10.15408/sdi.v5i1.76
From Kitab Malay to Literary Indonesian: A Case Study in Semantic Change
No full textThis paper discusses semantic movement as evidenced in Malay/Indonesian Islamic texts. The primary text in focus provides an example of ‘Abd al-Ra’ūf al-Singkīlī’s Malay commentary on the Quran, Tarjumān al-Mustafīd, produced around 1675. The study of the lexical data from this text is informed by comparative reference to three modern Indonesian texts of Sūrah Yūsuf: Mahmoed Joenoes’ rendering (1954), the official Indonesian government rendering drawn from Al-Quraan dan Terjemahnya (1974), and H.B. Jassin’s rendering (1978). The goal of this paper will be to answer two questions. First, the semantic range of certain lexical items used in the ‘Abd al-Ra’ūf Quran commentary compare with the norms of late 20th century literary Indonesian. Second, the semantic change of differences identified in this comparative process.DOI: 10.15408/sdi.v19i2.36
Al-Tafkīr ḥaul Makānah al-Mar’ah bi Indūnīsiyā baḥth fī Mawqif al-Islām min al-Ḥarkāt al-Nisā’īyah fī al-Qarnayn al-Tāsi’ ‘Ashr wa al-‘Ishrīn al-Milādiyīn
No full textthe discourse concerning feminism in Indonesian Muslim society is relatively recent. The emergence of such a movement only goes back to the early twentieth century, when R.A Kartini, a daughter of Jepara Resident, struggled for an equal position for man and women in public life. it seems that the movement has tried to respon a particular challenge faced by most women in the Dutch-East Indies who have been discriminated againts and denied access to education. as the movement speards, the discourse on gender rises to become an important issue among muslims in Indonesia, particularly in academic sphere. It grows rapidly with more extensive and subtantial topics of discussion.DOI: 10.15408/sdi.v6i1.74