Articles
<![CDATA[Mainstreaming Pesantren and Madrasah ]]>
<![CDATA[Burhanudin, Jajat]]>;
<![CDATA[Jabali, Fuad]]>
<![CDATA[ Studia Islamika Vol. 14 No. 3 (2007): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v14i3.553
<![CDATA[PPIM UIN Syarif Hidayatullah, Jakarta, assisted by PUSKADIA-BUMA UIN Sunan Kalijaga, Yogyakarta has conducted a three year project (2004-2007) of mainstreaming pesantrens and madrasahs in Indonesia. The project initiative and execution were the result of cooperation between UIN Jakarta and the Royal Danish Embassy The project was intended to introduce contemporary, democratic civic values (democracy, civil society, religious pluralism, human rights, and gender equality) into pesantrens and madrasahs and to their leaders, and to initiate participatory and accountable management within these schools. The program was designed to eventually create an atmosphere in which the worldviews of Islamic educational institutions could change and adapt to the diversity and complexity of the modern world.DOI: 10.15408/sdi.v14i3.553]]>
<![CDATA[PPIM Survey: Religious Courts Access and Equity ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 14 No. 2 (2007): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v14i2.554
<![CDATA[The 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.v14i2.554]]>
<![CDATA[Religious Violence in Indonesian Muslim Society ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 13 No. 2 (2006): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v13i2.573
<![CDATA[Acts 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.v13i2.573]]>
<![CDATA[Kerajaan-Oriented Islam: The Experience of Pre-Colonial Indonesia ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 13 No. 1 (2006): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v13i1.575
<![CDATA[These two texts, al-Mawahib and Taj us-Salatin, further had similarities in terms of both language and their substances. In this paper, al-Mawahib will be discussed in its relation to Taj us-Salatin. But before we come to the discussion, the author will pay attention to several texts which preceded al-Mawahib in creating the initial discourse on Islamic politics. As the author will show below, both al-Mawahib and Taj us-Salatin contributed to shaping Islamic political ideas in the land below the wind, that is, what are now referred to as Indonesia and Malaysia.DOI: 10.15408/sdi.v13i1.575]]>
<![CDATA[The Fragmentation of Religious Authority: Islamic Print Media in Early 20th Century Indonesia ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 11 No. 1 (2004): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v11i1.652
<![CDATA[Aside from the scarcity of historical sources, it is not the intention of this article to determine when the pesantren -or pesantren like institutions, namely surau in West Sumatra and dayah in Aceh- began to exist. Here, the main concern is that in the nineteenth century the pesantrens were established as the educational institutions of Indonesian Muslims. Dutch statistical sources from this period recorded that there were about fifteen thousands (15,000) pesantrens in Java and Madura, and about twenty-three thousand (23,000) santris (the students of pesantren) (van den Berg 1886: 518-9).DOI: 10.15408/sdi.v11i1.652]]>
<![CDATA[Islam dan Negara-Bangsa: Melacak Akar-akar Nasionalisme Indonesia ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 11 No. 1 (2004): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v11i1.656
<![CDATA[In this book, the main focus of discussion is the changes and development in Mulims' way of thinking about their identity. Islam is placed in an important position, with an historio-cultural basis, which is then presented as a strength in the formation of nationalism. The term bilad al-jawah appears as a form of community identity. Bilad al-jawah, also called "the land below wind", was a geographical parameter that referred to the Muslim Archipelago as a community with a strong level of thought, exchange and cultural communication (ecumene).DOI: 10.15408/sdi.v11i1.656]]>
<![CDATA[The Making of Islamic Political Tradition in the Malay World ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 8 No. 2 (2001): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v8i2.687
<![CDATA[With regard to the word "Islamic" in the title of this study, "The Making of the Islamic Political Tradition", it might be significant to take the above quotation into consideration. In the Malay tradition, what the people say about themselves seems to support the argument which is revealed in the sentences quoted. One of the most well-known Malay proverbs runs as follows: "to convert to Islam is to become a Malay". This proverb obviously expresses the feelings of the Malay people who identify themselves with Islam. Islam is acknowledged as having constituted a significant part of Malay society; Islam is regarded as the source of its cultural identity. Thus, if what is conceived of as being Islamic as such is accepted, perhaps there is no reason to wonder how "Islamic" Malay society is; and there is a solid validation for taking the sentence quoted as the argument for this study.DOI: 10.15408/sdi.v8i2.687]]>
<![CDATA[Accelerating the Empowerment of Madrasah ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 7 No. 2 (2000): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v7i2.714
<![CDATA[The empowerment of madrasah (Islamic school) is an important agenda item for the Indonesia Ministry of Religious Affairs (MORA). As the formal body overseeing madrasah education, MORA has taken many strategic steps to improve the quality of madrasah schooling. These steps have been taken in response to demand for the improvement of madrasah education aiming to produce graduates who can compete with graduates of other institutions, particularly public schools under the management of the Ministry of Education. In recent years, MORA has be able to intensify, its efforts to improve the quality of madrasah as a result of loans made available by the Asian Development Bank (ADB) specifically for this purpose. The ADB loans, as a component the Basic Education Project, aims to improve the quality of basic education in madrasah in 15 districts within 5 provinces.DOI: 10.15408/sdi.v7i2.714]]>
<![CDATA[Diaspora Hadrami di Nusantara ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 6 No. 1 (1999): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v6i1.750
<![CDATA[The development of Hadrami society, or overseas Arab communities in general, in the Indian Ocean countries have attracted some scholars to study in more detail,especially some aspects concerning the way the Hadramis live and cope with various problems they have in their overseas countries. In the Malay-Indonesia state, the Hadrami society have developed as a vital community group having important position for beyond their traditional role as "the carriers of Islam" (da'wah). In terms of economics, for instances, some Hadrami even succeed in making big-scale business, and some of them appears, in terms of politics, as the ruling political elite.DOI: 10.15408/sdi.v6i1.750]]>
<![CDATA[Wacana Baru Islam-Jawa ]]>
<![CDATA[Burhanudin, Jajat]]>
<![CDATA[ Studia Islamika Vol. 5 No. 2 (1998): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v5i2.757
<![CDATA[This paper is a review of the book M.C. Ricklefs,The Seen and Unseen Worlds in Java: History, Literature and Islam in the Court of Pakubuwana II 1726-1749, (Honolulu: Asian Studies Association of Australian in association with Allen & Unwin and University of Hawaii Press, 1998).As for as the Indonesian studies are concerned, Java has become the most various points of view, concerning the javanese society and culture. The book by M.C Ricklefs, which is under discussion, can be said to have specific importance.DOI: 10.15408/sdi.v5i2.757]]>
