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INDONESIA
STUDIA ISLAMIKA
Published by Universitas Islam Negeri Syarif Hidayatullah Jakarta
ISSN : -     EISSN : -     DOI : -
Core Subject : Religion, Education,
Religion Education
STUDIA ISLAMIKA (ISSN 0215-0492; E-ISSN: 2355-6145) is a journal published by the Center for the Study of Islam and Society (PPIM) UIN Syarif Hidayatullah, Jakarta. It specializes in Indonesian Islamic studies in particular, and Southeast Asian Islamic studies in general, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. STUDIA ISLAMIKA, published three times a year since 1994, is a bilingual journal (English and Arabic) that aims to provide readers with a better understanding of Indonesia and Southeast Asia’s Muslim history and present developments through the publication of articles, research reports, and book reviews from Indonesian and international scholars alike. STUDIA ISLAMIKA has been accredited by The Ministry of Education and Culture, Republic of Indonesia as an academic journal (SK Dirjen Dikti No. 56/DIKTI/Kep/2012).
Arjuna Subject : -
Articles 415 Documents
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The Augmentation of Radical Ideas and the Role of Islamic Educational System in Malaysia Abdullah, Mohd. Kamarulnizam
Studia Islamika Vol 16, No 1 (2009): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v16i1.490

Abstract

This article analyses how the Islamic educational system in Malaysia, particularly the role played by madrasahs and pondoks,shapes its graduates' perception and mindset. The questions that will be raised are therefore: to what extent does Islamic education in Malaysia contribute to the rise of radical Muslims? What aspects of the teachings, pedagogy and/or curriculum provided in the Islamic educational system is capable of generating feelings of hatred against non-Muslims in Malaysia's multi-religious society. Are there other independent variables that may contribute to, and explain why, the Islamic educational school system has been identified as breeding ground for Muslim terror- ism? The scope of this paper then focuses on the traditional Islamic educational system especially the partially state funded and privately run madrasahs and pondoks.DOI: 10.15408/sdi.v16i1.490
Islamic Roots of Modern Pluralism: Indonesian Experience Madjid, Nurcholish
Studia Islamika Vol 1, No 1 (1994): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v1i1.866

Abstract

Indonesia is one of the most pluralistic in the world. With is seventeen thousand island, large, and small, inhabited and uninhabited, Indonesia is the world's largest archipelago, and is a country with heterogeneous features. With about four hundred ethnic and linguistic groups, Indonesia is also very culturally diverse.DOI: 10.15408/sdi.v1i1.866
At the Sources of Indonesian Political Islam's Failure: The Split between the Nahdlatul Ulama and the Masyumi in Retrospect Madinier, Rémy; Feillard, Andrée
Studia Islamika Vol 6, No 2 (1999): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v6i2.729

Abstract

This article intentionally emphasizes the analysis of the political context, while touching only slightly on sociological considerations. The fact that the sociological difrerences could be overcome, since the two currents once succeeded in uniting into Masyumi. Moreover, this article wanted to show common notions of basic disagreements, such as the oft-noted conflict where reformists frequently despise traditionalists' penchant for Sufism, for the supernatural and for the irrational, which they consider to be everywhere the "cause" of general backwardness of Muslim countries in terms of technology (kemunduran), while the latter tend to criticize reformists for their puritan behavior and for their great hostility to local tradition. Traditionalists also commonly blame reformists for their "dryness" (kekeringan), while the latter feel proud of being closer to a "pure" Middle-Eastern model. We have also tried to put aside considerations of class differences, traditionalists being generally closer to lower rural classes, modernists being more numerous in urban middle-clases. The purpose was to deal with the political context and the discourse on both sides to try and determine why political union failed despite the repeatedly heralded desire of unity.DOI: 10.15408/sdi.v6i2.729
Dekonstruksi Makna Kuasa dalam Matriarchy Chuzaifah, Yuniyanti
Studia Islamika Vol 9, No 2 (2002): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v9i2.670

Abstract

This article an anthropological work by Peggy Reeves Sanday, who, between 1981 and 1999 traveled many times to West Sumatera, particularly to the Belubus area. This book attempts to answer the often-asked question as to whether Minang constitutes a genuine matriarchy, not just a form of matrilineal ties? This question arises from the fact that many thing are considered to have changed in the Minang social system, where power is in the hands of men in areas such as control of the state system, where authority in policy-making is male dominated, and where land ownership was brought under a policy of agrarian certification, where certificates were given to the head of the family, which by definition was male. The dominant discourse that bas developed can be said to judge that the Minangkabau of course adhere to the matrilineal tradition, but in reality are highly patriarchal. However, in this book, Peggy tries to overturn this view.DOI: 10.15408/sdi.v9i2.670
Al-Amr bi al-Ma’rūf wa al-Nahy ‘an al-Munkār: Dirāsah fi Arā’i al-‘Ālim HAMKA fī Tafsīr al-Azhar Murodi, Murodi
Studia Islamika Vol 14, No 2 (2007): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v14i2.550

Abstract

Among Muslims the term amar makruf nahi mungkar (promoting good and preventing vice) is frequently used as a kind of motto for lslamic dakwah. This term has been studied by a good number of Islamic scholars-both classical and contemporary including Ibn Taymiyah in his work amar makruf nahi mungkar. The Mu'tazilites interpreted it to fall within the category of al-Ushul al-Khamsah, (the five principles of belief). In fact, for the Mu'tazilites the doctrine of amar makruf nahi mungkar is held to be a part of faith, to the point that amar makruf nahi mungkar must be enforced when necessary. Because of this, theological groups in the past have resorted to acts of violence in carrying out their duty of amar makruf nahi mungkar, even though this is done only as a last resort when there are no other means.DOI: 10.15408/sdi.v14i2.550
Religious Pluralism Revisited: Discursive Patterns of the Ulama Fatwa in Indonesia and Malaysia Hasyim, Syafiq
Studia Islamika Vol 26, No 3 (2019): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (531.324 KB) | DOI: 10.36712/sdi.v26i3.10623

Abstract

As a long-established fundamental value of both Indonesia and Malaysia, religious pluralism has become a highly contested issue. A common tendency among the dominant Muslim groups in Indonesia and Malaysia, promoted by their fatwa bodies, has been to revisit religious pluralism. This article poses questions: how pluralism is defined, discussed and contested in both countries; why mainstream Islamic groups reconstruct the meaning of the term; which arguments are used by these groups; and what impact this has on legal discourse and legal practice in both countries. With these questions, this article focuses on fatwas issued by the Indonesian Council of Ulama and the National Fatwa Council of Malaysia. The article discusses the incorporation of fatwas into state policy in both countries, social disputes and contestation over fatwas. The theoretical frameworks used are taken from interdisciplinary discourses on transnationalism, pluralism, Islamic legal theory, legal pluralism and the public sphere.
When Islamism and Pop Culture Meet: A Political Framing of the Movie "212: The Power of Love" Akmaliah, Wahyudi
Studia Islamika Vol 27, No 1 (2020): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1550.696 KB) | DOI: 10.36712/sdi.v27i1.9205

Abstract

This article examines the film 212: The Power of Love, which has been perceived as apolitical in political circumstances, and which was explicitly endorsed by new religious authorities. By critiquing the notion of Post-Islamism employed by scholars, this paper argues for the concept of Pop-Islamism, which emphasizes the contribution of political agents outside of political parties. I consider the following three questions: What is the primary reason behind creating a film in the context of the 212 movements? How does it deal with the event? What kind of Islam has been represented? This article argues that the medium of film is used to legitimize accusations of blasphemy made against Ahok through a singular interpretation of events, which represent Islam as a peaceful and tolerant religion. Subsequently, the film obscures select facts and issues to conceal the connection between the 212 movement and electoral politics in Jakarta. It does so by framing those issues apolitically in the context of increased Islamization in Indonesia.
Al-Tawatturāt bayn al-Sunnah wa al-Shī'ah fī Maluku al-Shamālīyah: Durūs min al-Māḍī Nurdin, Muhammad Amin; Sahrasad, Herdi; Alhadar, Smith
Studia Islamika Vol 27, No 1 (2020): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (509.416 KB) | DOI: 10.36712/sdi.v27i1.15076

Abstract

This article explains the conflict between the majority of Sunni Muslims and the minority Shia in Ternate from 2012 until 2018. At the start, the Sunni Muslims in Ternate complained about the existence of a Shia sect community of around dozens of people in Jerbes and Marikrubu villages of North Ternate regency which has caused unrest for the community. Concerned with the spread of this so-called heresy, on January 25, 2012, the Sunni Muslim community carried out the expulsion of the Shiite settlers in the village. Shia's followers from Jerbes village were secured by the security forces to avoid undesirable happenings. Indeed, this doesn't need to happen if both Sunni and Shia Muslims in Ternate realized that they have local wisdom and legacy of traditional values and virtue, from which Islam and local genius values could put forward a peaceful solution and common platform so that harmony, concord, stability, and peace can be maintained by all parties.
The Decline of Traditional Learning Methods in Changing Indonesia: Trends of Bandongan-Kitāb Readings in Pesantrens Nurtawab, Ervan
Studia Islamika Vol 26, No 3 (2019): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (532.631 KB) | DOI: 10.36712/sdi.v26i3.11026

Abstract

This article examines the marginalization of the traditional pesantren educational system and how the system finds a way to be recognized as equal in contemporary Indonesia. This study is mainly based on the author’s observation of practices in Tafsīr al-Jalālayn pedagogies in traditional and modern West Javanese pesantrens and the kitāb reading tournament, with in-depth interviews of some related figures and teachers, during the periods 2015-2017. This article argues that the marginalization of the educational system since the coming of modernization in the early twentieth century continues to happen up to the end of the century. The graduates of the traditional institutions keep left behind, and that the traditional pesantren system is merely recognized as a type of non-formal education. The twenty-first century period witnessed attempts from the Indonesian government through the Ministry of Religious Affairs to equalize the kitāb-based learning in the traditional milieu. By so doing, the graduates are expected to receive equal rights for pursuing their education or looking for a career.
Al-Rasm al-'Uthmānī fī al-Muṣḥaf al-mi‘yārī al-Indūnīsī ‘inda al-Dānī wa Abī Dāwud Madzkur, Zainal Arifin
Studia Islamika Vol 27, No 1 (2020): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (532.024 KB) | DOI: 10.36712/sdi.v27i1.10217

Abstract

This article aims to find a scientific argument for the differences in rasm ‘Uthmānī between Indonesian’s muṣḥaf and Madinah’s muṣḥaf. Some people claim that rasm ‘Uthmānī of the Madinah’s muṣḥaf is the most proper compared to the Indonesian’s muṣḥaf. Through the comparison of the differences in both muṣḥafs based on the two books of al-Muqni‘ by al-Dānī and Mukhtaṣar al-tabyīn by Abū Dāwud Sulaymān, both have basics of similarity. The difference in the writing of rasm ‘Uthmānī in the Indonesian’s muṣḥaf and the Madinah’s muṣḥaf in general only lies in the difference in their affiliation in the two major schools in this discipline that were written in the 5th century Hijri by al-Dānī and Abū Dāwud. This article proves that differences in rasm ‘Uthmānī are common in terms of transmission, and the claim that the rasm of Madinah’s muṣḥaf is the most correct of rasm ‘Uthmānī is a mistake.

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