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All Journal STUDIA ISLAMIKA Refleksi: Jurnal Kajian Agama dan Filsafat TARBIYA : Journal Education in Muslim Society Heritage of Nusantara: International Journal of Religious Literature and Heritage Edukasi Islami: Jurnal Pendidikan Islam Heritage of Nusantara: International Journal of Religious Literature and Heritage Studia Islamika

Dadi Darmadi

Faculty Of Ushuluddin; Center For The Study Of Islam And Society (PPIM), Syarif Hidayatullah State Islamic University (UIN) Jakarta

Author-ID : 249867

Religion Arts Humanities Civil Engineering, Building, Construction & Architecture Education Social Sciences

Published : 49 Documents Claim Missing Document

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Umat dalam Kontes Perumusan Identitas Muslim Filipina Darmadi, Dadi
Studia Islamika Vol 6, No 3 (1999): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

This theme is discerningly discussed by George C. Decasa, in this book derived from his doctoral dissertation, which he currently completed from the Gregorran UIniversity, Rome, Italy. Decasa begins his work with an over flowing elaboration of the word umma. He follows Fazlur Rabman's recommendation to study the meanings of umma in various Qur'anic verses in the order of their revelation to get a full understanding of the term. Decasa impressively uses a phenomenological approach in understanding the interpretation of Qur'anic exegesis of the word umma. Employing a contextual historical reading enables him to figure out the reflections of umma in some different particular historical contexts. In the context of the Qur'an, as shown in its varied commentaries, umma as a religious community, is likely open to various interpretations. In general, however, the term umma in the Qur'an reflects a reference to humankind as one community. The mainstream of belief in Islamic tradition is that God sent prophets to different peoples at different times, where they preached one religion and one religious community. In particular, the term umma may also suggest People of the Book (Ahl al-Kitab), Abraham and certainly Muslim community.DOI:Â 10.15408/sdi.v6i3.727

Urban Sufism: The New Fluorishing Vivacity of Contemporary Indonesian Islam Dadi Darmadi
Studia Islamika Vol 8, No 1 (2001): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Indonesia has maintained strong ties through social, economic and religious reciprocities with the heartland of Islam and corresponding to similar developments in other part of the Muslim world. As the largest Muslim country in the world, Indonesia is commonly known as a unique site for various forms of sociological representation of Islamic beliefs. Since at least the 13th century, Islam has been acknowledged as a formal religion embraced by diverse communities from the coastal areas to the rural interiors of the archipelago. One of the most profound and distinctive practices accepted by many Indonesian Muslims is the Islamic mystical expression, known as Sufism. Due to its distinctive nature and teachings, Sufism has often been depicted AS "low" or popular Islamic tradition vis a vis "high" and pristine Shari'ah-oriented Islamic tradition.DOI: 10.15408/sdi.v8i1.700

Hak Angket Haji: Pilgrimage and the Cultural Politics of Hajj Organization in Contemporary Indonesia Dadi Darmadi
Studia Islamika Vol 20, No 3 (2013): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

The hajj may provide political support for Indonesia’s image building, home and abroad, and invaluable financial resources for the state or state-owned companies, and political concessions between different individuals, groups and institutions. This paper seeks to explain how the case of parliamentary examination of the hajj affairs in 2008 suggests the recent struggle over hajj affairs, in which the hajj has been increasingly seen as one of the nation’s strategic problems. This struggle provides not only a foundation for the state in its improving efforts for the better treatment of pilgrims in hajj affairs, but at the same time it has recently been a medium where many groups and parties exercise the balance of power. Using the Hak Angket Haji, the lawmakers have cast a signal to their Muslim voters that they did evaluate, monitor, and participate in decision making in the country’s hajj affairs.DOI: 10.15408/sdi.v20i3.512

Al-Islām wa al-Malāyū wa al-Siyādah fī al-Muḥīṭ: Sulṭanat Brunei wa al-Isti‘mār Eropa fī Borneo Dadi Darmadi
Studia Islamika Vol 22, No 1 (2015): 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.v1i1.1390

The politics and trade in Southeast Asia since the 7th century had seen the early rise of Brunei as an important port in Borneo. When the Malacca fell to the Portuguese in 1511, Islam spread to northern Borneo. Brunei grew as a new, powerful Islamic sultanate; European traders stopped by its port as they bought spices in the Moluccas. Friendships and conflicts of interest between the two powers were exacerbated by the issue of Christianization and Islamization. In the 16th century the conflicts forced Brunei to defend and expand its territory from North Borneo to the Philippines. This article discusses the Sultanate of Brunei‘s early growth in the 15th and 16th Centuries particularly related to the political context of religion and trade in Southeast Asian waters. The article presents reasons why their initial encounters with Europeans, especially the Portuguese and Spaniards, were important not only for Brunei’s dynamic history, but also for the establishment of its Islamic and Malay identities in later periods.DOI: 10.15408/sdi.v22i1.1390

Benang Merah dan Jalan Berbeda: Pendidikan Agama Islam di Indonesia dan Malaysia Dadi Darmadi
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 | DOI: 10.36712/sdi.v27i1.15232

Azmil Tayeb. 2018. Islamic Education in Indonesia and Malaysia: Shaping Minds, Saving Souls. New York: Routledge.Many studies have been done to compare the similarities and differences of institutional systems in two or more countries, but not all of them succeed in describing in detail what, how and why the things being studied are the same or different. This very interesting book with a broad scope covers this challenge quite convincingly. Namely, there are common threads in the Islamic education system in Indonesia and Malaysia, but some of these factors are the reasons why the two religious education systems then take different paths: (1) the ideological factors that oversee it, (2) the forms of Islamization that create different responses to the state, and (3) the central government’s control of resources that influence central-regional relations. The author successfully presents a complex but vivid nuance of how Indonesia and Malaysia, which are geographically and culturally close, have eventually displayed different faces of Islamic education.

Tears and Cheers in Jombang: Some Notes on the 33rd Nahdlatul Ulama Congress Dadi Darmadi
Studia Islamika Vol 23, No 1 (2016): 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.v23i1.3317

In the midst of the scorching heat and dry weather in Jombang, in the month of August 2015, the Nahdlatul Ulama (NU) finally chose K.H. Dr. Said Aqil Siradj as the Chairman of NU. The NU’s 33rd Congress (Muktamar), held in Jombang, East Java, re-elected him for his second term in office in this historical Congress, which was loaded with heat, competition, and compromise.This time the Congress theme was “Upholding Islam Nusantara for Indonesia and World Civilization.” Islam Nusantara, literally meaning “Islam of the archipelago,” may connote different things for different people. It may mean Islam that is rooted in local values, or the kind of Islam that has been promoted by scholars, traders and missionaries with peace, not war. Or, it could suggest a form of Islam that resulted from these various elements. But speaking to an audience weeks before the Congress, Said Aqil Siradj concluded that, as the largest Muslim mass organization in Indonesia, NU felt obliged to remind everyone about the importance of integrating the prinsip kebangsaan (national principles) in conducting worship (beribadah) and implementing religious beliefs (kepercayaan beragama). The theme was strengthened not only in the lively public discussions, book launches and book exhibitions across Jombang, but also in the way NU scholars framed their debates and arguments in the Bahsul Masail forums. The latter is a primary and prestigious forum among NU scholars to discuss important socio-religious issues and produce NU’s formal and strategic decisions.DOI: 10.15408/sdi.v23i1.3317

The Challenge of Democracy in the Muslim World Dadi Darmadi
Studia Islamika Vol 9, No 1 (2002): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Is it true that in the Muslim world the more Islamic a country is the less likely it is to be democratic? This type of question may sound empirical data produced by the Freedom House (2001) discloses this tendency. Out of 47 countries in the world with Muslim majorities, only 11 (or 23 per cent) can be regarded as haring truly adopted-democracy and have gone through a relatively stable period of the-consolidation of democracy. Meanwhile, in the non-Muslim world, 110 out of 145 countries (more than 75 per cent) have democratically elected governments. We may draw the conclusion from this data that in the non-Muslim world, a country is three times more likely to be democratic than one in the Muslim world.DOI: 10.15408/sdi.v9i1.679

Rindu Kembali Ke Baitullah: Sejarah Haji Asia Tenggara Dadi Darmadi
Studia Islamika Vol 25, No 1 (2018): 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.v25i1.7839

Eric Tagliacozzo, 2013. The Longest Journey: Southeast Asians and the Pilgrimage to Mecca. Oxford and New York: Oxford University Press.For many Muslims in Southeast Asia, the Hajj is not only an important spiritual experience but also a unique and very interesting story to tell. In this book, Eric Tagliacozzo painstakingly delivers the story of Hajj in Southeast Asia, where in the last five centuries, the Hajjis from Southeast Asian region have gone to Mecca to perform mandatory worship to perfect their religion. The longue duree approach that he uses not only enable him to unveil the reasons why millions of Southeast Asian Muslims have embarked on pilgrimage since the 15th CE, but also how the Hajj played great political and economic roles during the pre- and post-colonial periods up to this day, when the Hajj is increasingly complicated but, thanks to the advance of technology, it has become more affordable for many. Enriched with a sharp analysis of history and anthropology, the book is undoubtedly a very important contribution to the increased interest in the study of Hajj in the Malay-Indonesian archipelago and Southeast Asia.DOI: 10.15408/sdi.v25i1.7839

Indonesia and Two Great Narratives on Islamic Studies Komaruddin Hidayat; Dadi Darmadi
Studia Islamika Vol 26, No 1 (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 | DOI: 10.15408/sdi.v26i1.11122

There are at least two interesting facts about Indonesia and the Muslim world. First, Indonesia is the largest Muslim country in the world. With more than 260 million people, Indonesia is the 4th most populous country in the world, and here Islam is the most adhered to religion. With approximately 87 % of its population are Muslims, the largest Muslim population in one country lives in Indonesia.Second, a large number of Muslim majority countries are not Arabs. According to the Pew Research Center, approximately 20 percent of Muslims live in Arab countries. Turkey and Iran, two non-Arab countries, are the largest Muslim-majority countries in the Middle East. Meanwhile, South Asia and Southeast Asia cover around 62 percent of the world’s Muslims. Indonesia alone is home to 12.7 percent of all world’s Muslims.These two facts show Indonesia’s unique position in the Islamic world. On the one hand, Indonesia is one of the farthest countries from the Arab World, but Islam that comes from there has been deeply rooted in the daily lives of many Indonesian Muslims. On the other hand, Indonesia which was colonized for more than three hundred years by Western colonialism, did not take for granted the influence of Arab cultures, and even more in contact with modernity, both directly and indirectly introduced by way of colonialism.

Islam, Local Culture, and Japan-Indonesian Relations Muhammad Nida' Fadlan; Dadi Darmadi
Studia Islamika Vol 21, No 2 (2014): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Local culture is undoubtedly a very important aspect to every nation. Having an awareness of local culture, especially among the youth, plays a great role in shaping a society and a state. For one to have an appreciation of another country’s culture, however, can be an important starting point in breaking down barriers of misperceptions or misunderstandings, and in helping to build global relationships. In support of this idea, the Japanese Embassy in Jakarta this year offered a special program called the Japan-East Asia Network of Exchange for Students and Youth (JENESYS) to strengthen the awareness of Japanese local culture among Muslim youth in Indonesia. In early 2014, the Japanese government, working in cooperation with PPIM (Center for the Study of Islam and Society) at UIN Syarif Hidayatullah in Jakarta, invited a number of university students to visit Japan.DOI: 10.15408/sdi.v21i2.1044

Co-Authors Abdil Azizul Furqon Asmu'i Asmu'i Asmu'i, Asmu'i Asmui Asmui Asmui, Asmui Atik Yuliyani Fadlan, Muhammad Nida' Furqon, Abdil Azizul Hafid, M. Komaruddin Hidayat Komaruddin Hidayat, Komaruddin M. Amin Nurdin M. Hafid Makyun Subuki Prasna, Adeb Davega sadawi sadawi sadawi, sadawi Syafiq Hasyim

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