Studia Islamika
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Al-Muwājahah bayn al-‘Urf wa al-Sharī’ah al-Islāmīyah fī Indūnīsīyā: Nadrah Tārīkhīyah fī al-Qānūn al-Janā’i fī Asia fī al-Fatrah 1516-1688
No full textFollowing the demise of the New order Regime in 1998, a period to become known as reformasi (reformation), the demand for the implementation of Islamic shari'ah became louder. Helped by the Regional Autonomy Laws of 1999, a number of regions in Indonesia demanded Islamic law to be implemented. Aceh was most adamant in its demand. At present, the implementation of Islamic shari'ah in Aceh has been provided with a legal basis by Law No. 44, 1999 and Law 18, 2001 on special Autonomy and the implementation of lslamic shari'ah in Aceh. The Regional Government of Nangroe Aceh Darussalam (NAD) has also issued a number of practical Regional Bylaras (Qanun) including the prohibition on drinking alcoholic beverages (khamar), regulated in Qanun No. 12/2003, the prohibition on gambling (maisir) in Qanun No. 13/2003, and the disallowance of illicit sex (khalwat) in Qanun No. 14/2003.DOI: 10.15408/sdi.v14i3.54
PPIM Survey: Religious Courts Access and Equity
No full textThe importance of religious courts initially rose with the introduction of Marriage Law no. 1, 1974 which mainly aimed to prevent arbitrary divorces, which was viewed to be a common problem among Muslims at the time. The enactment of this law meant that divorces needed to be approved by the religious court, hence acting as a disincentive for men to divorce their wives at the drop of a hat. The impact of this law is evident: the rate of divorce for Indonesian Muslims declined from 16.7% in 1955 to 1.1% in 1990. The survey looked at a range of issues related to the use of the religious courts across the nation and access to these courts. Hence the survey touched on the background of users, equity, satisfaction, accessibility, knowledge of the religious courts and the services provided, and trust in public institutions.DOI: 10.15408/sdi.v14i2.55
Al-Sharī’ah al-Islāmīyah fī ‘Aṣr al-Amrikazīyah al-Iqlīmīyah bi Indūnīsīya
No full textThis article covers the efforts being made by two regions of Indonesia to implement Islamic law, that is, Aceh and West Sumatra. As one of the Special Autonomous Regions in Indonesia, Aceh has far greater freedom and authority to make its own rules and regulations, which includes the use of Islamic law as the rule of law in the area. In order to achieve this objective, the government of Aceh has introduced a regulation regarding the implementation of Islamic law and is quite extensive in that it covers aqidah (Islamic beliefs), ibadah (matters of worship), muamalah (dealings between people), akhlak (character), pendidikan (education), dakwah, baitul mal (the treasury), kemasyarakatan (social matters), syiar Islam (Islamic propogation), pembelaan Islam (defending Islam), peradilan (judicature), jinayat, munakahat (marriage) and waris (inheritance). This means that Islamic law should in theory govern almost all aspects of Islamic law and daily life.DOI: 10.15408/sdi.v13i3.56
Al-Lughah al-‘Arabīyah fī Indūnīsīyā: Dirasah Taḥlilīyah ‘an Taṭawwurātihā wa Mushkilāt Ta’līmihā
No full textArabic teaching in Indonesia started when Islam was introduced to this country in the 7th-8th Century. At that time Arabic was given merely for religious teachings and to teach student to read the HoIy Qur'an, say prayers, and read and understand religious books also known as "the yellow books". Those kinds of teachings were conducted in mosques, Moslem home, and religious schools. During the long period in history, Arabic teaching promoted the Arabic language into an important position in the cultural expressions of various ethnic groups in Indonesia. Arabic script was once also more prominent than the Latin alphabet in the written tradition in Indonesia.DOI: 10.15408/sdi.v13i1.57
NU Studies: Sebuah Upaya Meneguhkan Posisi Penulisnya
No full textBook Review: Ahmad Baso, NU Studies: Pergolakan Pemikiran antara Fundamentalisme Islam dan Fundamentalisme Neo-Liberal (Jakarta: Erlangga, 2006), 510 halaman + xxi.Although this book is entitled NU Studies, which gives one the impression that it constitutes an academic study about the ideological developments within NU, it is in fact more so an effort on the part of the author to advocate and strengthen his own position and opinions against those who hold opposing ideas, be they within NU or outside of the organization. As a result of this aim, it's not surprising that many contradictions and inconsistencies have made their way into the book. This is mainly because the author has employed a strategy of rejecting ideas from his opposition, often without basis, whilst promoting his own views which he considers to be appropriate with the ideology of Ahlussunnah Waljamaah as held by NU.DOI: 10.15408/sdi.v13i3.56
Meaning Revealed: Grebeg Besar in Demak, Central Java
No full textThis article examines a Javanese Muslim celebration known as Grebeg Besar, a celebration which maintains cultural heritage, disseminates Islam and raises the regional income of the people of Demak. Demak was established by Raden Fatah.6 According to Babad Tanah Jawa, Raden Fatah was a descendant of the last Majapahit king, Kertabhumi Brawijaya V, from a Chinese prince who was given to his favorite boy, a governor of Palembang, Arya Damar or Joko Dillah. Together with his younger brother, Raden Husen,e Raden Fatah went to Java to devote his life to the King Brawijaya V,10 by joining a ship of a trader. After landing on the coast of Java, these two brothers went their separate ways. Raden Husen continued his journey to Majapahit and became an Adipati of Terung, while Raden Fatah felt reluctant to serve a kafir (infidel) king and preferred to learn Islam under the tutelage of Sunan Ampel.DOI: 10.15408/sdi.v13i3.55
The Guardian of the Integral Vision of Islamic Practice: The Naqshabandi Sufi Order in Indonesia
No full textThis article, particularly the discussion on pesantrens, shows that only tariqa which supports fiqh is acceptable to and practiced by kiai and santri. This contradicts Trimingham's argument that Indonesians prefer heterodox mysticism. Comparing Muslims in Africa and Indonesia, Trimingham argues that Muslims in Indonesia place more emphasis on "thinking than upon acting" and therefore "speculative mysticism" is prevalent in this countryDOI: 10.15408/sdi.v13i2.56
The Clash of Muslims and the State: Waqf and Zakat in Post Independence Indonesia
No full textLaw no. 38/1999 on zakat administration was able to be successfully enacted not solely because the roots of democracy had began to grow in the country; but also because this law is based on the rationale purpose of zakat, that is, to help the poor. In this article, furthermore, the state is responsible to protect and provide necessary support for the poor and needy citizens, even though in fact, the state fails to do so, This is of course of great relevance considering the main aim of zakat is to improve the social and economic position of the poor.DOI: 10.15408/sdi.v13i3.55
Religious Violence in Indonesian Muslim Society
No full textActs of violence in the name of religion have frequently in lndonesia in recent times, a country in zuhich most of its inhabitants are Muslim. Acts of violence are usually a result of efforts, for example, to eradicate sinful acts in society, wipe out shirk (idolatry), and defend God's name. Yet, this phenomenon of violence is indeed aery complex. It appears in a number of forms and involves a large variety of factors.DOI: 10.15408/sdi.v13i2.57
Hubungan Islam dan Politik yang Mungkin di Indonesia
No full textThe theme of the articles written by Effendy in this book is a response to the developments in the relationship between Islam and politics in Indonesia. Effendy argues that a link between lslam and politics has occurred since the earliest days of Islam in Indonesia. Historically, political nuances have been deeply influenced by dakwah islamiah, or Islamic propagation, in this countryDOI: 10.15408/sdi.v13i2.57