Studia Islamika
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Islamic Political Thought and Cultural Revival in Modern Indonesia
No full textViews of Islamic political thought, at least there are three currents of thought among Indonesian Muslim intellectuals; formalistic currents, currents substantivistik, and fundamentalist currents. One view of current formalistic, he said Islam is a universal religion and overall (total). He emphasized the power of God on earth and as the views of Islamic fundamentalism, the danger of "Westoxication" or "jahili modern society". For this group, Islam must be instituted in order to be a force for liberation in this world. This institutionalization will pave the way for the formation of modern society Qur'anis.DOI: 10.15408/sdi.v2i4.82
The Morphology of Adat: The Celebration of Islamic Holy Day in North Coast Java
Get PDFThe main concern of this paper is to throw light on the issue as follow: what days are currently considered as Holy days, for what reason and how is the commemoration or celebration of that day performed. With special reference to Cirebon, a region in North-coast Java about 250 km East of Jakana, This article will discuss this issue at some length. The socio-religious function of these celebrations is also explored.DOI: 10.15408/sdi.v6i3.72
Al-Ṭarīqah al-Naqshabandīyah fī Minangkabau: Tarjamat Kitāb al-Sa‘ādah al-Abadīyah li Shaykh ‘Abd al-Qadīm
No full textThis article is a study about a Malay version of the 'Abd al-Majid al-Khani al-Khalidi's al-Sa'adah al-Abadiyah, written by Syekh Mudo Tuanku 'Abd al-Qadim of Belubus, Payakumbuh, West Sumatera. The manuscript which is used as the source of this study is a copy written by 'Abd al-Jumin of Suayan from Lima Puluh Kota, West Sumatra. This article uses philological approach in addition to Sufism approach on the substance of the kitab. These approaches are used to explore the ideas of Sufism of 'Abd al-Qadim who was known as a Naqshabandiyah sufi of Minangkabau. Thus, this study focuses on the biographical portrait, activities, and works of 'Abd al-Qadim.DOI: 10.15408/sdi.v18i1.44
Education, Identity, and Recognition: The Shi‘i Islamic Education in Indonesia
No full textThis article seeks to explain the role of education in relation to identity formation and the problems of recognition among Indonesian Shi’i (Shi’a) educational institutions. Despite being relatively small in numbers, the existence of the Shi’i community in Indonesia has attracted great attention from the state and religious authorities, especially since the recent sectarian violence committed against minority groups. This article follows three basic arguments: first, the issue of recognition is essential for education; second, social recognition is central to identity formation; and third, educational institution is a site of identity formation. This study shows that education is a very important vehicle for the Shi’i group to gain recognition from the Sunni majority. Education plays an important role, and the Shi’i school system adopted from Iran has provided recognitive process and recognitive space for the community to make Shi’ism a legitimate group in Indonesian Islam.DOI: 10.15408/sdi.v21i1.87
‘Alāqat Ḥarakat Nashr al-Islām wa al-Tarbīyah al-Islāmiyyah fī Ṣultanah Aceh
No full textThe emergence of such great 'ulama' in the Sultanate of Aceh, north of Sumatra, as Hamzah Fansuri (Hamzah al-Fansuri), Syamsuddin Sumatrani (Shams al-Din al-Sumatrani), Nuruddin Arraniri (Nur al-Din al-Raniri) and Abdurrauf Singkel ('Abd al-Rauf al-Sinkili) could lead one to pose an important questions. Why they emerged in the Sultanate of Aceh and not in other part of Nusantara. This study argues that that their emergence had closely to do with the fact that activity of Islamic learning was strongly supported by the Acehnese sultans.DOI: 10.15408/sdi.v3i1.81
Accelerating the Empowerment of Madrasah
No full textThe empowerment of madrasah (Islamic school) is an important agenda item for the Indonesia Ministry of Religious Affairs (MORA). As the formal body overseeing madrasah education, MORA has taken many strategic steps to improve the quality of madrasah schooling. These steps have been taken in response to demand for the improvement of madrasah education aiming to produce graduates who can compete with graduates of other institutions, particularly public schools under the management of the Ministry of Education. In recent years, MORA has be able to intensify, its efforts to improve the quality of madrasah as a result of loans made available by the Asian Development Bank (ADB) specifically for this purpose. The ADB loans, as a component the Basic Education Project, aims to improve the quality of basic education in madrasah in 15 districts within 5 provinces.DOI: 10.15408/sdi.v7i2.71
Al-Shabakah al-Tijārīyah li al-Sulṭanah al-Indūnīsīyah fī Qarn 15-17 M
No full textThis article concerns the trade networks of the lndonesian Sultanates in the 15-78 centuries A.D. The growth and development of the trade networks was closely connected to the process of navigation and the development of sen-routes. Due to the geographical nature of the Indonesian Archipelago, trade networks were developed by people living in the area. Important research into lndonesian history from a socio-economic approach, particularly in relation to trade, has been carried out by J.C. van Leur, O.W. Wolters, Meilink Roelofsz, Rita Rose Di Meglio, amongst others. Their opinions on particular issues have been used to support the historical facts related to the topic of this article.DOI: 10.15408/sdi.v10i3.62
The Origins and Development of Ṣūfī Orders (Tarekat) in Southeast Asia
No full textAny Theory of the Islamization of the Malay Archipelago will have to at least explain why the process began when it did, instead of some centuries earlier or later. Foreign Muslims has probably been resident in the trading ports of Sumatra and Java for many centuries, but it is only towards the end of the 13th century that the find traces of apparently indigenous Muslims. The first evidence is from the north coast Sumatra, where a few tini muslim kingdoms, or rather harbour states, arose; Perlak and the twin kingdoms of Samudra and Pasai. During the 14th and 15th centuries, Islam gradually spread across the coasts of Sumatra and the Malay peninsula, to the northern coast of Java and to the spice island in the east.DOI: 10.15408/sdi.v1i1.86
Cultural Presentation of the Muslim Middle Class in Contemporary Indonesia
No full textOne approach to understanding the platform of New Order politics is to view it as having been a contest between Indonesian Political groups for access to power. Throughout the New Order period, economic capital was largely in the hands of a Chinese minority, while political capital was in the hands of the abangan Javanese priyayi. At the same time, the santri (the 'true Muslims'), have been economically and politically marginalized. They have been, as Wertheim (1975) put it, "the outsiders". Since the 1980s, thanks to the success of development efforts, Indonesia has been undergoing rapid economic development and a massive educational transformation. These economic and educational transformations have increased the percapita income and standard of living, mostly in urban areas, and expanded the 'middle class'. For the urban Muslim community -which represent the bulk of those most affected by development- the economic and educational transformations have not only resulted in class transformation creating a 'middle rank', but also caused the mobilization of the decades-marginalized santri who have embraced the project of cultural Islam.DOI: 10.15408/sdi.v7i2.70
Islam and Democracy: In Search of a Viable Synthesis
No full textDemocracy is actually a concept that is understood and practiced heterogeneous. However, there are basic elements or "family resemblence" of democracy: the process of elite recruitment and freely through open competition, and the existence of the right to vote on the basis of universal suffrage. Are these two elements can not be accepted and practiced in Islamic countries? The problem is very dependent on how Islam is understood. During this time of political observers tend to define Islam as a monolithic religion. Huntington and Fukuyama, for example, the view that Islam is essentially incompatible with democracy. Islam is seen that seed saving practices threaten liberal.DOI: 10.15408/sdi.v2i4.81