Studia Islamika
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Islam Jawa: Antara Holisme dan Individualisme
No full textthis book is a continuation of the writer's previous work, From Cosmogony to Exorcism in a Javanese Genesis; the Spirit Seed (2000), in which he discussed how mythological beliefs regarding the origin and creation of the world pleyed an important role in the social and religious lives of the Javanese. These mythological beliefs constituted the basis of the formation of both social relations within the Javanese community, as well as the ritual practices of the Javanese in seeking fortune and safety (slametan)DOI: 10.15408/sdi.v12i1.64
Taqālid Tuallif Kutub al-Tafsīr al-Malayūwīyah wa al-Jāwīyah wa al-Sundāwīyah: Muḥawalah li Rasm Kharīṭah
No full textThis article examines the tradition of translating and interpreting the Qur'an in Javanese, Malay, and Sundanese, with a focus on manuscripts since the beginning of the 20th century. The author of this article has sought to show the dynamics of the translations and interpretations of the Qur'an in these three languages since the 17th century, while further explaining the characteristics of these works in the respective periods.DOI: 10.15408/sdi.v12i3.58
Ketika Nasionalisme Membusuk
No full textBook Review: Jacques Bertrand, Nationalism and Ethnic Conflict in Indonesia, Cambridge: Cambridge University Press, 2004, 278 + xxiii pp.When the New Order replaced the Old Order in the 1960s, a number of social, economic, political, and religious issues required the immediate attention of the new ruling regime. However, instead of dealing with these issues in a manner suitable of their severity, the New Order regime merely tried to simplify the complexities of the problems by promoting national unity through the introduction of its own concept of nationalism.DOI: 10.15408/sdi.v12i3.58
Media and Islamism in Post-New Order Indonesia: The Case of Sabili
No full textThis article examines the Islamist issues presented by the Sabili magazine in post-New Order Indonesia from 1998 to 2004. This study is mainly inspired by the resurgence of Islamism as a consequence of political liberalization that resulted from the fall of Soeharto in May 1998. The press freedom permitted by president Habibie has given Islamic media such as the Sabili magazine the opportunity to operate relatively freely, unlike the restrictions faced during the New Order era. Sabili magazine, as the object of this study, has for sometime been a popular Islamic magazine among Muslim readers in Indonesia.DOI: 10.15408/sdi.v12i3.58
Nurcholish Madjid: Memadukan Kesalehan dan Politik
No full textAnn Kull, Piety and Politics: Nurcholish Madjid and His Interpretation of Islam in Modern Indonesia, Sweden: Lund University, 2005, xiv + 300 pp.This book is based on the dissertation of the author, Ann Kull, at the Department of History and Anthropology of Religion, Lund University, Sweden in November 2005. This book is one of a number of works that provide a thorough analysis of the thinking of one of Indonesia's foremost intellectuals Nurcholish Madjid (d. 2005) on matters concerning piety and politics. Kull's work, it could be said, is a reference work on Nurcholish's teachings.DOI: 10.15408/sdi.v12i2.59
Circumlocutory Imperialism: Watan in the Thoughts of Syed Shaykh bin Ahmad al-Hady
No full textThis article seeks to examine such transition. Specifically, it focuses on the concept of watan(Ar. Watan or homeland) in the view of an early 20th century Muslim modernist, Syed Shaikh bin Ahmad al-Hady. Watan - as proclaimed by al-Hady - had a modern and secular connotation, posing a challenge to the prevalent worldview of the Malays and kerajaan(kingdom). The conceptualization of watan was new for most Malays. Identity was constructed predominantly in relation to the particular state in which a person resided. The significance of al-Hady's contribution was that he conceptualized watan in the sense of patrie which consequently became the pivotal basis for the construction of a modern nation-state.DOI: 10.15408/sdi.v12i2.59
Australian Public Knowledge of Islam
No full textThis research outline the extent and nature of the australian peoples' knowledge of Islam. only the fifth of respondents had reasonable or better knowledge of Islam, and half knew a little about ISlam. Males, middle-aged (25-49) and older respondent (50+) were much more likely to claim a fragmentary or better knowledge of Islam. By far the greatest variation in knowledge of Islam was between those with and without some tertiary education.DOI: 10.15408/sdi.v12i1.64
The Rupture of Young Muslim Intelligentsia in the Modernization of Indonesia
No full textIn March 1966, Army Chief of Staff Soeharto rose to power, taking control of the Indonesian Government. Soeharto's 'New Order' regime inherited a plethora of economic, political and social problems. The New Order came to the conclusion that these crises had evolved as a result of the previous regime's neglect of the economy and lack of concern for social welfare. Economic recovery was viewed as a priority by the new regime for it would tum the attention of the people from politics to the economy thus changing the national outlook from 'politik-sebagai-panglinta'(politics as commander) - as practiced during the Old Order - to 'ekonomi-sebagai-panglima' (economy as commander).DOI: 10.15408/sdi.v12i3.58
Modernisme dan Radikalisme Islam di Indonesia: Menafsirkan Warisan Muhammad 'Abduh dan Rashīd Riḍā
No full textBook Review: Giora Eliraz, Islam in Indinesia, Modernism, Radicalism, and the Middle East Dimension, Great Britain: Sussex Academic Press, 2004, xi + 142 pagesOne of theses of this book is that whatever is the movement that emerges in Indeonesian Muslim community, either rationalist or fundamentalist one, it cannot be separated from the one existin the Middle East. The book begins with discussion on modern Islam in Indonesia. it presents discussion several new movements, the concept of the movement; such as the importance of ijtihad, the necessary to left taqlid concept, and various other issues.DOI: 10.15408/sdi.v11i3.59
Al-Ḥarakah al-Fikrīyah wa al-Turāth ‘Inda al-Shaykh Ihsan Jampes Kediri: Mulāḥaẓah Tamhīdīyah
No full textThis paper tries to present an early discussion on tradition and intellectual movement of Kyai Ihsan Jampes, which has not been intellectually discussed. From various legitimate sources, there are 12 religious work written by Kyai Ihsan Jampes, both in printed forms and manuscript. It worth noted, different from general works of ulama in the Malay-Indonesia world, Kyai Ihsan Jampes had never learned Islam from Middle East ulama. He had only visited Mecca and Medina, which are the center of Islamic knowledge, once. And it was purely for pilgrimage purposes. However, this did not prevent him to be a productive writer.DOI: 10.15408/sdi.v11i3.59