Studia Islamika
Not a member yet
431 research outputs found
Sort by
Kyai and Japanese Military
No full textDuring the second world war in Southeast Asia, the Japanese army tried to gain the support and cooperation of the people it occupies. In this case the policy becomes very important political Islam in Indonesia, and one prominent characteristic of Japanese politics is concerned with the role of Islamic clerics. But when he landed in Indonesia, the Japanese military has not formulated political Islam is to be implemented. Then immediately stated that the Japanese military government respect the religious population.DOI: 10.15408/sdi.v4i3.77
Al-Madāris al-Islāmiyyah al-Tābi‘ah li Wazārah al-Shu’ūn al-Dīniyyah ka Madāris Namūzajiyyah 1946-1987
No full textWhen the Dutch colonial period, religious education are taken care of by the two departments, namely the Department van Onderwijst en Eeredinst to religious instruction in public schools and the Department Binnenlandsche Zaken van for teaching religion in Islamic institutions, then the Indonesian independence, the two are taken care of the Department of Islamic teaching religion. The governing must have different properties. Understanding the maintenance of the colonial period was more focused on observing, supervising, and maintaining religious education so as not to harm the interests of the colonial government. Being during the Indonesian independence, the maintenance is manifested in the form of foster, assist, and promote (organization) religious education.DOI: 10.15408/sdi.v4i2.78
Kitab Berladang: A Portrait of Hybrid Islam in West Kalimantan
No full textKitab Berladang is a manuscript from Putussibau, located in the interior of West Kalimantan. The text describes the ritual practices of the Muslim–Dayak community in rice cultivation activities. The dynamic mixing of elements from traditional culture of the Kapuas Hulu people and the teachings of Islam has resulted in a hybrid form of local Islam. Kitab Berladang, which provides a portrait of the diversity of the Muslim–Dayak community in West Kalimantan, outlines a hybrid character of Islam that can be seen in three domains. Firstly, in how the structure of the ritual of swidden cultivation retains the traditional procedures and also utilizes verses from the Holy Qur’an and Hadith. Secondly, in the incorporation of vocabulary and terminology from the local language with Arabic. Thirdly, in the reinterpretation of the symbols that were originally derived from legends and myths about rice in the community’s system of traditional beliefs, along with Islamic concepts derived from the tradition of theological and mystical thought.DOI: 10.15408/sdi.v20i1.349
Bringing Good Governance Home in Indonesia
No full textThe centre for the Study of Islam and Society (PPIM-CENSIS), based as The State Institute for Islamic Studies (IAIN) Syarif Hidayatullah Jakarta, continues to develop research programs that contribute to strengthening both the scientific tradition as well as community development in Indonesia. One of our current research programs, undertaken in collaboration with the Ford Foundation, focuses on the issue of good governance in Indonesia. Targeting the Muslim community, this project entails a combination of research, education and publications. The crux of the project ascertaining is to what extent Islam and the Muslim community in general support or reject the relative values of good governance such as democracy, tranparency, participation and accountability.DOI: 10.15408/sdi.v8i3.68
Kartosuwiryo dan NII: Kajian Ulang
No full textFormichi, Kiara, Islam in The Making of The Nation: Kartosuwiryo and Political Islam in 20th Century Indonesia. Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde, 282, Leiden: KITLV Press, 2012, xvii, 244 pp. (map), USD 49.00, paper, ISBN 978-90-6718-386-4Chiara Formichi’s book, Islam and the Making of the Nation: Kartosuwiryo and Political Islam in 20th Century Indonesia (2012), is the most recent work on Kartosuwiryo and Negara Islam Indonesia (NII). Formichi perceives Kartosuwiryo and NII as Islamic political movement while discussing the place of Islam and Indonesian Muslims in the nation-state building. She argues that Kartosuwiryo movement and NII is the true expression of political Islam which aims at establishing ‘a federal Islamic state of Indonesia’ by collapsing the Indonesian state with Pancasila as its philosophical foundation. In her opinion, the roots of NII’s political Islam could be traced to the works and political activism of Kartosuwiryo in Sarekat Islam (SI), the first Islamic national movement in Indonesia, established in 1911. However, Formichi does not explain why the ideas, movement, struggle as well as the trial of establishing an Islamic state in Indonesia failed as confirmed by the experience of Kartosuwiryo and NII.DOI: 10.15408/sdi.v21i1.88
Does Traditional Islamic Malay Literature Contain Shi‘itic Elements? ‘Ali and Fātimah in Malay Hikayat Literature
No full textMany experts of classical Malay literature argues that Persian influence is known very well to the traditional Malay literature. This is evident from a number of Malay literary texts are very popular, such as Saga Bakhtiar, Hikayat Amir Hamzah, Hikayat Muhammad Hanafiyah and The Book of the Thousand Known issues is a kind of adaptation or translation even langsungdari Persian texts. Key issue of this paper is wanted to be appointed; whether there is influence in the Persian classical Malay literature was once an indication of the influence of Shiite against Sunni Islam which evolved from the beginning of the archipelago?DOI: 10.15408/sdi.v3i4.79
Naẓarīyah “Martabat Tujuh” fī Niẓam al-Mamlakah al-Buṭunīyah
No full text"Dignity Seven" is not unfamiliar to the people of Buton. Relics of the old manuscripts show that the teachings of tasawwuf sultanate is spread in sudan long Buton. At the very least, since the 17th century, when Sultan Dayanu Ihsanuddin reign, the theory of "the dignity of the seven" was becoming known. Even so, there is no written record of this period; The oldest manuscript only came from the mid-19th century, when the imperial power was at Sultan Muhammad Idrus Kaimuddin (1824-1851).DOI: 10.15408/sdi.v2i1.84
Javanese Islam: The Flow of Creed
No full textIn this article, popular Islam meaning Islam that is practiced and interpreted in accordance with local context is considered to be "the true Islam". To reach this ultimate religious goal, one may proceed through various ways of understanding Islam. These differences may indicate the level of religious understanding one has reached. On the other hand, they may demonstrate the many ways to grasp the truth of religious understanding. The emergence of various religious orientations with their different ways of understanding Islam indicates the ongoing process connecting Islam in Java with the wider context of Islam as a whole. This means that the different interpretations in Java are part of the global debate in Islam.DOI: 10.15408/sdi.v9i2.66
Facing the New Millenium: The 30th NU Congress at the End of the 20th Century
No full textNahdlatul Ulama (NU), the Indonesian largest traditionalist Muslim organization with more than 30 million followers nationwide, faced the challenge of the new millennium by successfully bolding its 30th congress (muktamar) at Pesantren Lirboyo in Kediri, East Java. Approximately one million Nahdliyyins, as NU followers, are called to have enjoyed one of NU's biggest event cultural and ceremonial events for five day from November 22nd until November 27th 1999. The majority of participants came from Java, but many others came from as far away as Sumatera, Sulawesi, Kalimantan and Maluku.DOI: 10.15408/sdi.v7i1.72
Ijtihād al-‘Ulamā’ al-Indūnīsīyīn wa Taṭwī al-Fiqh
No full textIjtihad as thinking or reasoning to solve problems that can not be found in the detailed explanation of the Qur'an and Sunnah, is an open and universal concept. But in practice ijtihad can not be separated from the situation where and when he was done. Therefore it is very conditional execution diligence, and sometimes very local.In the Indonesian context, ijtihad done them by the Fatwa Commission, the Indonesian Ulema Council (MUI), the issues can not be separated from the context of the Indonesian-ness. Then the extent of ijtihad MUI contribute to the development of Islamic law in both the substance and methodology?DOI: 10.15408/sdi.v1i2.85