Studia Islamika
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Mi‘rāj al-Sālikīn ilá Martabat al-Wāṣilīn bi Jāh Sayyid al-‘Ārifīn: Baqā’ al-ṭarīqah al-Shaṭārīyah fī Aceh fatrat al-isti‘mār
No full textThis article discusses the development of Syattariyah Sufi order as one of religious traditions in Aceh in the colonial era based on the manuscript of Muhammad Khatib Langien’s Mi‘rāj al-Sālikīn ilá Martabat al-Wāsilīn bi-Jāh Sayyid al-Mursalīn. The Syattariyah teachings in Mi‘rāj al-Sālikīn have proved the existence of Muhammad Khatib Langien in the Malay-archipelago world. In applying his teachings, Muhammad Khatib Langien has the different procedures than that one of ‘Abd al-Raūf al-Fansuri. In addition to practical teachings, Muhammad Khatib Langien employs local symbols such as wearing skullcaps and turbans in the swear oath (bay‘ah) process. This tradition is meant to respond the foreign culture as well as to show the identity of each members of Syattariyah sufi order. It is proved that Muhammad Khatib Langien’s teachings that can be accepted by all people and groups even without having support from the local authorities at the time.DOI: 10.15408/sdi.v20i3.51
Survey Report: A Portrait of Muslims’ Socio-Religious Attitudes in Java
No full textThis report is based on two surveys, a baseline and an impact one, conducted by the PPIM in the framework of gauging the impact of the Islam and Development Program of The Asia Foundation in Jakarta. The first (baseline) survey was carried out in July 2008, just before the program started, while the second one was made after the program had ended in August 2009.Designed to measure the impact of the program, there were two categories of survey respondents: program participants (500 in each survey), who were randomly selected from the list of the names of those who participated in the program. They were interviewed before (July 2008) and after having attended the program (August 2009). As a control group, another 500 respondents were also interviewed in each survey. They had been randomly selected from the Muslim population all over Java.The questions posed during the surveys were related to the contents of the program, and were intended to illicit respondents’ views on such contemporary issues as civic values, democracy, socio-political and religious tolerance, pluralism, gender equity, and Islamism. Muslim responses to these ideas were analyzed in a comparative perspective between the baseline and impact surveys, and between program participants and non-participants. With this perspective, the survey was directed to discover the extent to which the program was able to contribute to the strengthening of the contemporary ideas mentioned above and of democracy in Indonesian socio-political spheres.DOI: 10.15408/sdi.v17i1.47
Hitting our Heads on the Glass Ceiling: Women and Leadership in Education in Indonesia
No full textThis paper begins by describing the present situation at the madrasah level in areas that participate in LAPIS-ELOIS activities and identifies the personal, cultural, and religious factors that contribute to women's under-representation in leadership and decision-making roles. Women's participation in leadership and decision making in Islamic universities involved in LAPIS-PGMI is discussed using data from consortium institutions. The range of factors contributing to the imbalance are discussed before turning to the policy issues that continue to contribute to gender disparity in leadership and decision making. The paper concludes by identifying some directions for action.DOI: 10.15408/sdi.v17i2.46
Redefining The Roles of Islamic Organizations in the Reformasi Era
No full textCenter for the Study of Islam and Society (PPIM) of State University Syarif Hidayatullah, Jakarta, in cooperation with Center for the Study of Society and Culture (PMB) of Indonesian’s Science Foundation (LIPI), and Research Institute for Languages and Cultures of Asia and Africa (ILCAA) of Tokyo University of Foreign Studies (TUFS), held a conference on “Redefining the Roles of Islamic Organizations in the Reformasi Era. ”The conference was divided into two sessions. In the first session we have Prof. Dr. Bahtiar Effendy, Dr. Hendro Prasetyo, and Drs. Anas Ahmadi, MA. In the second session we have Dr. Endang Turmudi from Nahdhatul Ulama (NU) and Dr. Abdul Mu’ti from Muhammadiyah.The seminar was designed to evaluate and discuss the roles of socio-religious organizations in Indonesia. The current understanding on the roles of socio religious organizations was being challenged and questioned. The seminar discussed the relationship between the state and the roles of these religious organizations during the Reformasi Era. These were among the important issues because transformation of ideas and movements have occurred within Islamic organizations in Indonesia.Since the beginning of the twentieth century, socio-religious organizations have played important roles in Indonesia’s nation building. Muhammadiyah, NU, and Persis are among the organizations which have contributed significantly to the development of Islam in Indonesia. They have been the driving forces for community development such as in education, socio-political, economy, and health. Most of the madrasah and pesantren across Indonesia were founded by these organizations.DOI: 10.15408/sdi.v17i2.46
Focused Groups Discussion (FGD) on the Role of Muslim-Based Organization (MBO) in Contemporary Indonesia
No full textThe general aim of this FGD is to analyze the roles of MBOs in Indonesia and the participation of MBOs in the socio-political development of the society. To obtain in-depth qualitative data, the FGD is focused on the two largest MBOs in Indonesia: NU and Muhammadiyah. This is because to the present, the two MBOs represent two mainstreams of Indonesian Islam: modernist and tradisionalist. The FGD also looked at other MBOs which develop in certain cities, such as Perti in Padang and NW in Mataram. These two MBOs are, in fact, traditionally close to NU.DOI: 10.15408/sdi.v17i3.45
Al-Jawānib al-Nafsī al-Ijtimā’īyah fī al-Aslimahbi Janūb Sharq Āsiyā fī al-Qarn 15-17
No full textThis article specifically focuses on Southeast Asia's Islamization as a psycho-social Process this work specifies psycho-social factors as determinant factors in explaining the success of Islamic missionary. Psycho-social factor is defined as the way in which the indigenous people psychologically comprehend their situation and understand their environment. This psychological phenomena then motivated people to convert to Islam. Within this framework, what the indigenous people think of themselves (view from within), not outsiders' perceptions, nor the notes from rulers or dominant groups, are the foundation to reconstruct history. In this model, the traders had the most important role in Islamization. Economic motive was most likely the strongest reason for people to convert to Islam.DOI: 10.15408/sdi.v17i2.46
Praxis and Religious Authority in Islam: The Case of Ahmad Dahlan, Founder of Muhammadiyah
No full textThe purpose of this paper is to examine the role of praxis in the formation of religious authority. Although not fully acknowledged in Islam, the separation of religious from non-religious domains has become sharper and more clearly discernable in modern society. Accordingly, it is relevant to ask how praxis in the politico-economic and socio-cultural domains is evaluated in Islamic terms and what roles it plays in accessing religious legitimacy and leadership. The focus of this study is on Ahmad Dahlan, the founder of an Islamic mass-organization in Indonesia, the Muhammadiyah. Examination of his background reveals that he was not equipped with the traditional sources of authority.DOI: 10.15408/sdi.v17i1.46
Barnāmaj al-Rūḥānīyah al-Islāmīyah wa al-Ḥayat al-Dīnīyah fī al-Madāris al-Thanāwīyah al-‘Āmmah fī Indūnīsīyā
No full textThis article tries to portray the development of religious orientation in schools through a thorough investigation of the emergence of ROHIS in senior high schools and perusing its dynamics. After having been introduced in the mid-1980s, ROHIS has attracted many people. In the beginning it merely supported religious activities in schools, but gradually its importance became undeniable. Its significant contributions in endowing students with additional religious knowledge made ROHIS a well-recognized organization amongst students and teachers.DOI: 10.15408/sdi.v17i1.47
Katalog Naskah Dayah Tanoh Abee, Aceh Besar
No full textBook Review: Oman Fathurahman (main compiler), Aoyama Toru (main editor), and Arai Kazuhiro, Sugahara Yumi, and Salman Abdul Muthalib (editors), Katalog Naskah Dayah Tanoh Abee Aceh Besar. (Jakarta: Komunitas Bambu, Tokyo University of Foreign Studies [TUFS], Masyarakat Pernaskahan Nusantara [Manassa], PPIM UIN Jakarta, PKPM Aceh, Dayah Tanoh Abee, 2010), ISBN 979-3731-99-0, xxxiv + 374 pages.The book is enlivened by a number of photos of the people who were involved in the present project (scholarly speaking unnecessary, but charming as it gives some idea of the circumstances under which the information for this catalogue was gathered), of members of the family of the leaders of the dayah (especially Tgk. Muhammad Dahlan, beautifully portrayed by Henri Chambert-Loir on page xxv, sadly without an indication as to when the photo was taken), an early photo of members of the extended Tanoh Abee family showing a much younger Henri Chambert-Loir in probably 1976, a photo of Oman Fathurahman and Tgk.DOI: 10.15408/sdi.v17i3.45
Mobilisasi Islamis Damai di Dunia Muslim: Peran Partisipasi Politik dan Kapasitas Negara
No full textBook Review : Julie Chernov Hwang, Peaceful Islamist Mobilization in the Muslim World: What Went Right (New York: Palgrave Macmillan, 2009), xviii + 212This book seeks to explain the variations within the Islamist mobilizations, which can be classified into: first, peaceful mobilization, which includes the creation of political parties, election, cooperation, creating civic alliance, and building civil movements. Second category is violent Islamist mobilizations articulated in the form of rebellion, riot, collective violence, and attacks on individuals and groups, minority groups, and private property.DOI: 10.15408/sdi.v17i2.46