Studia Islamika
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Al-‘Alaqah bayn al-‘Ulamā’: Dirāsah Ta’ṣīlīyah li al-Thaqāfah al-Islāmīyah fī al-Ma’āhid al-Taqlīdīyah fī Jāwā
No full textThe role of kyai (religious leaders) in pesantren (Islamic Boarding School) has long been the object of study for many reaserchers. A notable example is the study of Clifford Geertz in which he obseerves the role of kyai as agents pf culture. In this study, Geertz maintains that kyai act as filters in the flow of information tp student (santri), spreading that which the kyai deem useful for the discarding that which may endanger them.DOI: 10.15408/sdi.v8i3.68
Qur’ān Interpretations of Hamzah Fansuri (CA. 1600) and Hamka (1908-1982): A Comparison
No full textThe process of Islamization of the archipelago in a broad scale only after the 12th century. At that time, the Islamization of society not only touch the fringe. Some kingdoms in the archipelago, especially those located on the island of Sumatra, began to embrace Islam. Furthermore, the conversion process is running more intensive and reach the various kingdoms in other areas.One of the important themes in seeing the Islamic tradition in this region is the struggle of Muslim thinkers in interpreting Islamic doctrines. Melee views in this area encourages thinking patterns as well as other actions in the context of religious life as a whole. One of the prominent thinkers in this field is Fansuri Hamzah.DOI: 10.15408/sdi.v2i2.83
The End of Innocence?
No full textThis article is the review of Andrée Feillard and Rémy Madinier, The End of Innocence? Indonesian Islam and the Temptations of Radicalism. Singapore: NUS Press and IRASEC 2011, ISBN 978-9971-69-512-5The book discussed here is a successful attempt and provides a much more convincing multi-level description and understanding of the topic than has been the case so far. It looks at the combined political, cultural, historical and theological factors at play and explains that the heart of the matter is not Islam or Islamic religiosity per se but rather political structures and societal innovations within a framework of uncertain legal and global circumstances. The acute awareness of all players of the pivotal role of Islam in power games is acutely laid bare and the often unbelievable opportunist stance of all players dissected in gruesome detail. More research is however needed to provide more insight into the financial and organizational levels of the issue in the near future.DOI: 10.15408/sdi.v19i2.366
Variations on an Exegetical Theme: Tafsīr Foundations in the Malay World
No full textThe field of tafsīr al-Qur’ān in Malay has attracted increasing scholarly attention in recent decades. The volume of commentaries has grown exponentially in the 20th century. Prior to that, Qur’anic exegesis in Malay was sporadic and varied. This paper will consider pioneering efforts by Malay commentators on the Qur’an, focusing on three key sets of materials. First, we will consider the earliest surviving fragments of tafsīr in Malay. Second, we will examine Tarjumān al-Mustafīd by ‘Abd al-Ra’ūf of Singkel, the first known commentary in Malay upon the whole Qur’an, written in the late 17th century and subsequently widely disseminated throughout the Malay world. Third, we will focus upon the early 20th century commentary by Muḥammad Sa‘īd bin ‘Umar of Kedah, regarded by many as the second commentary in Malay upon the whole Qur’an.DOI: 10.15408/sdi.v21i2.107
Menelaah Gerakan Modernis-Reformis Islam melalui Kota Gede: Pembacaan Seorang Antropolog Jepang
No full textThe first Indonesian edition of this book was published in 1983. The publishing of second edition reflects a profound engagement of Nakamura with his research subjects among the Muhammadiyah members in Kota Gede-Yogyakarta for nearly four decades. The book also symbolizes the author’s thoughtful contribution to Indonesian studies in general, and the study of Indonesian Muslim societies in particular. The book has a clear argument about the role of the Islamic reformist movement in a certain kind of Islamization process in Java. More importantly it has opened more space and opportunities for younger researchers to dig further different patterns and complexities of the modernist movement that can be discovered in the field.DOI: 10.15408/sdi.v20i2.391
Islam, Media and Social Responsibility in the Muslim World
No full textIn recent years, the internet and social media have played a great role in the society. This has been indicated by, among others, how popular culture in the film and media industry has influenced youth culture, including those in the Muslim world. Meanwhile, certain images of Islam might have changed overtime but the discourse about the Muslim world might have also been shaped and reshaped by the media and the powerful media industry behind it. So, how should the Muslim world respond to this? Should the media be responsible for this change? If the Muslim world, as perhaps many others, has concerns about the way the media shapes our world and our way of perceiving things, what is the best solution to communicate these concerns and convey these messages to the wider audience?DOI: 10.15408/sdi.v20i3.51
Hak Angket Haji: Pilgrimage and the Cultural Politics of Hajj Organization in Contemporary Indonesia
No full textThe hajj may provide political support for Indonesia’s image building, home and abroad, and invaluable financial resources for the state or state-owned companies, and political concessions between different individuals, groups and institutions. This paper seeks to explain how the case of parliamentary examination of the hajj affairs in 2008 suggests the recent struggle over hajj affairs, in which the hajj has been increasingly seen as one of the nation’s strategic problems. This struggle provides not only a foundation for the state in its improving efforts for the better treatment of pilgrims in hajj affairs, but at the same time it has recently been a medium where many groups and parties exercise the balance of power. Using the Hak Angket Haji, the lawmakers have cast a signal to their Muslim voters that they did evaluate, monitor, and participate in decision making in the country’s hajj affairs.DOI: 10.15408/sdi.v20i3.51
Southeast Asian Sharī‘ahs
No full textThe Southeast Asian materials show that the sharī‘ah’s providing various pathways (through time and place) for individual Muslims to follow when doing their duty to God, which is fidelity to Revealed Truth. There are many paths and it is pointless to insist upon an historical ‘purist’ mono-legacy, however attractive this might appear theoretically. The realities of life (economics, social structure, alternative philosophies, and so on) dictate otherwise. Local sharī‘ahs adapt realities to Revelation irrespective of whether sources of legislation or forms of government are Muslim or non-Muslim this was never an issue in Southeast Asia. The localized sharī‘ahs were achieved via an acceptance of legal pluralism and hybridization of laws. The result is that Revealed obligations are phrased in local terms, change over time is allowed for, and the end result is a truly original and unique set of ‘Southeast Asian’ sharī‘ahs.DOI: 10.15408/sdi.v20i2.38
Ta’thīr al-ḥarakah al-salafīyah bi Miṣr ‘alà al-mujaddidīn bi Indūnīsiyā fī taṭwīr al-tarbīyah al-Islāmīyah
No full textThis article discusses the influence of Salafiyah movement in Egypt on the Indonesian Muslim reformers in developing Islamic education. Salafiyah movement in Egypt led by Jamaluddin al-Afghani, Muhammad Abduh and Muhammad Rasyid Rida has affected many Muslim activists in Indonesia. The entry of this movement to Indonesia was through the Indonesian students who returned from their study in Egypt. This Influence can be traced to the development and modernization of Islamic education in Sumatra such as the establishment of Madrasah Tawalib, Islamic University of Sungayang, Madrasah of Normal Islam, Madrasah Diniyah. From Sumatra, it spreads to Java, Sulawesi and Kalimantan, marked by the establishment of schools by Muhammadiyah organization, Persis, Al Irsyad and Darussalam Islamic boarding school Gontor, Madrasah As’adiyah in Sulawesi, Jami’ah Islamiyah Sultaniyah and Normal Islam in Kalimantan. From those Islamic educational institutions, Islamic universities were born in Indonesia.DOI: 10.15408/sdi.v20i2.389
God’s Mercy is Not Limited to Arabic Speakers: Reading Intellectual Biography of Muhammad Salih Darat and His Pegon Islamic Texts
No full textMuhammad Salih Darat is a Javanese ulama who is known for his Pegon Islamic texts—texts on Islamic knowledge written in Arabic script but using Javanese language. He did that after he learned various branches of Islamic knowledge with a number of respected ulama both in Java and Mecca. The significance of his works lay not only on the fact that he delineates Islamic knowledge of theology (tawḥīd), Islamic jurisprudence (fiqh), Islamic mysticism (taṣawwuf) and exegesis of the Qur’an (tafsīr) in local Javanese language but also on his insistence and defense that such texts are as authoritative as Arabic ones. Salih argues that to be a good Muslim and to receive God’s mercy is not conditional on one’s ability to speak and understand Arabic but on one’s observance of religious obligations with sufficient knowledge that one acquires from authoritative Islamic texts in any language.DOI: 10.15408/sdi.v20i2.388