Studia Islamika
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Youth and Pop Culture in Indonesian Islam
No full textThis article presents a picture of Indonesian pop culture which I believe transmits both a sense of complexity and of the detailed interrelations among its forms. As it has been shown, each element in the kaleidoscope has its own distinctive characteristics, styles and manners. In the different ways Islam is contemporarily expressed and lived, a hybridization process is reflected that shows the challenges Indonesian Muslims face in integrating, rejecting or adapting glob- al influences from the western world as well as from the Islamic Middle Eastern countries. The example of the trendy veil shows how these global influences are integrated in locality and how locality is assimilated with global trends.DOI: 10.15408/sdi.v16i2.48
Gender, Tabligh, and the "Docile Agent": The Politics of Faith and Embodiment among the Tablīghī Jamā’ah
No full textIn this article, I hope to explore some aspects of the complexity of the subject. Engagement in the Tablighi movement is neither a mere act of emancipation nor the complete subordination of women's agency to the rule of men.1 I suggest that the answer to the attraction of the movement to women lies between these two lines. I propose that the women who choose to ally themselves with the movement are prepared to submit themselves to the rules of the gender ideology in return for the extended agency that women receive as active members of the movement's ideology and activities.DOI: 10.15408/sdi.v16i1.49
Access and Equity in Family Law and Civil Status Issue for the General Courts of Indonesia
No full textThe subject area of the access and equity study in the General Courts will focus on family issues (divorce, child guardianship) and civil status issues (e.g. provision of letters to the Civil Registry authorizing the issuing of birth certificates in certain cases). The research may include the area of inheritance by disregarding the criminal issues filed at the courts.DOI: 10.15408/sdi.v16i2.48
Disunity, Distance, Disregard: The Political Failure of Islamism in Late Colonial Indonesia
No full textThis article examines the failure of Islamism to make a greater political impact in Indonesia through these years. That failure would have decisive ramifications for the future shape of the Indonesian state, in that it left Islamism politically and intellectually impoverished and politically marginalized in the face of the dominant claims of pseudo-secular nationalists. In part, its failure flowed from organizational and administrative weakness, but it was centrally rooted in the strategic, political and intellectual shortcomings of Islamist politicians'. That opportunity was never taken up effectively. For the most part, the list decade or so of the colonial period witnessed Islamism's intellectually unsophisticated, internally divided and counter-productive efforts to progress its agendaDOI: 10.15408/sdi.v16i1.48
Al-Musāhamah al-Thaqāfīyah li Jam’at Sharīf Hidāyatullāh al-Islāmīyah al-Ḥukūmīyah fī Taṭwīr Fikrat al-Ijtimā’īyah al-Dīnīyah
No full textThis article attempts to analyze intellectual contribution by writing activity in mass media: newspaper and magazine. For reason, opinion writing in mass media is the most prominent and significant contribution. The objects of this research are UIN Jakarta researchers, lecturers, students, and alumni opinion writing. Finally, this article would like to affirm that UII{ Jakarta's alumni have a significant role in intellectual discourse, so UIN Jakarta has passed over its traditional role as Islamic educational institution. By the making public opinion in mass media, UIN Jakarta want to affirm its role as center of excellence.DOI: 10.15408/sdi.v16i2.48
The Tao of Islam: Ceng Ho and the Legacy of Chinese Muslims in Pre-Modern Java
No full textThe fact that "Sino-Javanese Muslim Cultures" are scattered over Banten, Jakarta, Cirebon, Semarang, Demak, Jepara, Lasem, Gresik, and Surabaya on the northern coast of Java (see also below) is strong evidence of the encounter between Cheng Ho (and other Chinese Muslims) and Javanese societies over the fourteenth and fifteenth centuries. These "Sino-Javanese Muslim cultures" are not only found in the form of mosques which show evidence of acculturation processes between China, Islam, and Java, but also in literature, arts, and other artifact Seen from another perspective, these historical facts illustrate the Chinese major role in spreading Islam in the region. Unfortunately, although the Chinese contribution in shaping Indonesian civilizations and Javanese cultures is apparent, only a few scholars have concerned themselves with the issue.DOI: 10.15408/sdi.v16i1.48
Naẓarīyat al-Fanā’ fī al-Turāth al-Ṣūfī al-Indūnīsī: Dirāsah Taḥlīlīyah
No full textThis article attempts to analyze deeply concept of fana' that expanded by Indonesian Sufis such as Hamzah Fansuri and Muhammad Nat'is aI' Banjari, in relation with other Sufis in the Muslim zeroed such as lbnu 'Arabi, Abi Yazid al-Bustami, and al-Ghazali. Connection with Indian philosophy like Nirvana and Yoga will also be explored. In the courses of its development, the concept of fana' has triggered controversies in intellectual community, and even there it yielded some prejudices among them that this concept was religious deviation in the Muslim world. This can be seen for example in the cases of al-Hallaj as he said "And al-Haq (I am the God), and Siti Jenar as he said "there is no Siti Jenar, there is God".DOI: 10.15408/sdi.v16i2.48
Ma’ālimu al-Fikr al-Islāmī qabl Ẓuhūr al-Ittijāh al-Salafī bi Indūnīsīyā
No full textAfter Sunni had triumphed over Shi'i, a new conflict arose between philosophical Tasawuf and pantheism. The dominant figures in the pantheist camp included ?amzah al-Fan?uri and Shams al-D?n al-Sumatrani. This madhhab was supported by the elites in the Aceh Kingdom. Shaykh Nur al-Din al-Raniri and Shaykh 'Abd al-Ra'uf al-Singkili introduced Sunni Tasawuf into the kingdom in order to eradicate philosophical Tasawuf in influence. In the end, Shaykh Nur al-Din al-Raniri and Shaykh 'Abd al-Ra'uf succeeded in annihilating philosophical Tasawuf. DOI: 10.15408/sdi.v16i3.47
Al-Radīkālīyah al-Islāmīyah: Afkāruhā wa Ḥarakātuhā fī Indūnīsīyā al-Ma’āṣir
No full textThis article endeavors to explain the notion of radicalism in the context of Islamic movements in Indonesia. Of late, radicalism has become a subject of debate among religious groups, especially radical religious movements such as the FPI (Front Pembela Islam, Islamic Defenders' Front) and the Laskar Jihad (Holy War Fighters). One of the issues debated is whether the term 'radical' is appropriate and indeed reflects their characteristics. Or, what is the right term to use for these groups. An Islamic movement, as one variant of social movements, is a collective first by an Islamic group to use Islamic teaching's norms and values as the foundation of economic, social, cultural and political life. In this context, Islam is not merely understood as a doctrine that regulates relations between man and God, but also as the basis of political life and as the foundation of the state.DOI: 10.15408/sdi.v16i1.49
Al-Sulṭānah fī Cirebon: Dirāsah Tārīkhīyah wa Thaqāfīyah
No full textThis article discusses the Sultanate of Cirebon from two perspectives. First, from its historical standpoints, including its rise, development and fall. Second, from its cultural point of views covering such aspects as architecture, literature, and performing arts, which have become local traditions until nowadays. Geographically, Cirebon is located in Northern part of law coast. Its strategic location, with a number of river mouths, plays an important role for the development of Cirebon to become a harbor city for regional and international sailing and trading nativities. The position of Cirebon as a harbor city has begun since Hindu and Buddhist Kingdom of Sundanese Pajajaran, as can be seen from local archives, such as babad and carita, as well as foreign historical records.DOI: 10.15408/sdi.v16i2.48