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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).
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Articles 7 Documents
 1 
Search results for , issue "Vol 23, No 3 (2016): Studia Islamika" : 7 Documents clear
Post-Islamism and the Remaking of Islamic Public Sphere in Post-reform Indonesia Muhammad Ansor
Studia Islamika Vol 23, No 3 (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 | Full PDF (617.688 KB) | DOI: 10.15408/sdi.v23i3.2412

Abstract

The following essay examines post-Islamism in post-reform Indonesia by focusing on contestation in the remaking of the Islamic public sphere. I argue that the public sphere is not only an arena of contestation between Islamists and secularists, but also among the proponents of social movements that mobilize Islam as a source of legitimacy. In the first section, I present a brief review of the notion of post-Islamism and Islamic public sphere as categories of analysis to examine the dynamics of Islam in Indonesia. Next, I explain the topography of Islamic movements in contemporary Indonesia. Post-Islamist contestation in the remaking of the Indonesian Islamic public sphere is examined in the third section. It is limited to four topics, i.e. the dynamics of Muslim intellectual movements, post-Islamist women’s activism and piety movements, Islamic visibility in pop culture, and discourses of shari’a implementation in Aceh. Finally, the article concludes that the dynamics of Indonesian post-Islamists and their contestation are not only helping to strengthen the praxis of democracy in the post-reform era, but they are also diverting public attention from the temptation of radicalism and violence in the name of religion.DOI: 10.15408/sdi.v23i3.2412
Islamic School and Arab Association: Aḥmad Sūrkatī’s Reformist Thought and Its Influence on the Educational Activities of al-Irshād Motoki Yamaguchi
Studia Islamika Vol 23, No 3 (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 | Full PDF (514.083 KB) | DOI: 10.15408/sdi.v23i3.3268

Abstract

Al-Irshād is an organization formed by the Arabs in present-day Indonesia in 1914, which advocates Islamic reform. This article examines its educational activities in the Dutch colonial period, elucidating the thoughts of its founder and leader, Aḥmad Sūrkatī, and the process of the integration of Arabs into the host society. Sūrkatī’s thought is distinguished from other Arab reformists for its emphasis on “egalitarianism” and its lack of a tendency towards Arab nationalism. From early on, he attempted to adapt the al-Irshād schools to the colonial education system in order to attract indigenous (pribumi) students, as well. In the late 1920s, he began to be locally oriented, with a focus territorially limited to Indonesia. The educational activities of al-Irshād in the 1930s also indicated the weakning of Ḥaḍramī/Arab-orientation. By the late 1930s, the opinion of al-Irshād was decisively inclined toward integration within the host society.DOI: 10.15408/sdi.v23i3.3268
A Genealogy of Moderate Islam: Governmentality and Discourses of Islam in Indonesia’s Foreign Policy Ahmad Rizky Mardhatillah Umar
Studia Islamika Vol 23, No 3 (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 | Full PDF (499.633 KB) | DOI: 10.15408/sdi.v23i3.3157

Abstract

This article analyses the political construction of ‘Moderate Islam Discourse’ in contemporary Indonesian Foreign Policy. Since 2004, the Indonesian Ministry of Foreign Affairs has campaigned for ‘Moderate Islam’ as the main image of Indonesian Islam. Within this discourse, Islam is conceived as ‘moderate’ and ‘tolerant’ as well as inherently compatible with democracy. However, in a more critical perspective, ‘Moderate Islam’’ also contains a political and discursive construction. By using a genealogical approach, I argue that the articulation Islam in Indonesia’s foreign policy is influenced by the ideological underpinnings of each political regime as well as the hegemonic discourse operating in international politics. Furthermore, I argue that there have been three discourses of Islam in Indonesia’s foreign policy, as articulated by different political regimes, namely (1) Islam as religious identity; (2) Moderate Islam from below; and (3) Moderate Islam as a part of the Global War on Terror project.DOI: 10.15408/sdi.v23i3.3157
Kesalehan ‘Alawi dan Islam di Asia Tenggara Zulkifli Zulkifli
Studia Islamika Vol 23, No 3 (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 | Full PDF (412.78 KB) | DOI: 10.15408/sdi.v23i3.3344

Abstract

Chiara Formichi and R. Michael Feener, eds. 2015. Shi‘ism in Southeast Asia: ‘Alid Piety and Sectarian Constructions. London: Hurst & Company.Sunni and Shi’i studies have thus far been conducted along existing sectarian lines. But this volume edited by Formichi and Feener is an attempt to depart from that long-lasting academic tradition. Assuming the continuous tradition of Hodgson’s ‘Alid loyalism, the book intends to develop the assessment and analysis of diverse elements of ‘Alid piety among Muslims in Southeast Asia. The use of ‘Alid piety as the conceptual framework is path-breaking work in the academic study of Southeast Asian Islam, because this concept transcends Sunni and Shi‘i sectarian identities. The book tries to trace the historical foundation of ‘Alid piety in Southeast Asia, its manifestation in literary legacies, its modalities and cultural expressions, and contemporary developments in the sectarian construction. However, it would have provided more comprehensive and nuanced understanding of elements of ‘Alid piety if certain aspects of popular Sufi and religious tradition, particularly the celebration of the Prophet Muhammad’s birthday, were included.DOI: 10.15408/sdi.v23i3.3344
Exclusivism and Radicalism in Schools: State Policy and Educational Politics Revisited Abdallah, Abdallah
Studia Islamika Vol 23, No 3 (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 | Full PDF (398.942 KB) | DOI: 10.15408/sdi.v23i3.4425

Abstract

Religious Education is an important part of a nation’s political culture, and Indonesia is no exception. Since independence, Sukarno, Indonesia’s first president, insisted that the role of Islamic education was not only character-building but also nation-building. Islamic religious education is expected to have a stake in building the character of the nation and to participate in actualizing the promises of independence. The objective of Islamic education in Indonesia is not only to create a religious person, but also making a good citizen.The values ​​of piety assume that a person will be a good citizen: tolerant, democratic and respectful of others. However, practically, piety does not guarantee that a person is able to uphold such values ​​of citizenship. Today, religious radicalism which leads to violent behavior and labelling the other as unbeliever (takfīrīyah) is booming in the community. Ironically, the radical ideology infiltrates education sector. In Jombang, in March 2015, the Ansor Youth Movement (Gerakan Pemuda Ansor) associated with Nahdlatul Ulama found radical ideology on senior high school worksheets which called for killing people deemed idolatrous; the worksheet reads: “only Allah can and should be worshipped, and those who worship anything besides Allah have become idolatrous and should be killed.” As it turned out, this was not only in Jombang; the same materials can be found in Jakarta, Depok and Bandung.DOI: 10.15408/sdi.v23i3.4425
Ta’bīd al-waqf wa ta’qītuhu fī wilāyāt mukhtārah fī Malaysia Muhamad Firdaus Ab. Rahman; Muhammad Amanullah
Studia Islamika Vol 23, No 3 (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.v23i3.3592

Abstract

Muslim jurists differ in the declaration (ṣīghah) of waqf, specifically on whether an endowment can be temporary or it must be in perpetuity. In Malaysia most of the states impose waqf solely on perpetuity property based on the Shafi’i school of jurisprudence. The objective of this paper is to research whether temporary endowments have been enacted and applied in selected states in Malaysia, namely Selangor, Negeri Sembilan, Malacca and Johor. A qualitative methodology was used to analyze the data through inductive, deductive and comparative methods. The research shows that Johor is the only state of Malaysia that has allowed the application of temporary endowments, as stated in section 17 of the Rules of Waqf Johor 1983. It can be implied that fatwas which were issued by the Fatwa Committee regarding Endowments are required to be reassessed from time to time and not limited to the view of a single school of jurisprudence, especially in the field of waqf, without considering the best interests (maṣlaḥah) of contemporary society.DOI: 10.15408/sdi.v23i3.3592
Al-Ṭarīqah wa al-ḥarakah al-iḥtijājīyah al-ijtimā‘īyah bi Jawa fī al-qarn al-tāsi‘ ‘ashar: Al-Shaykh Aḥmad al-Rifā‘ī Kalisalak Namūdhajan M. Adib Misbachul Islam
Studia Islamika Vol 23, No 3 (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.v23i3.3716

Abstract

This article delves into a manuscript of Nazam Tarekat written by Kiai Ahmad ar-Rifai Kalisalak. So far, there has been no study related to Kiai Ahmad ar-Rifai Kalisalak which used Nazam Tarekat as the primary source. The research on this manuscript and its social context highlights the special nature of Kiai Ahmad ar-Rifai’s teachings on Sufism, such as his attitude toward Javanese traditional leaders who have abandoned morality. The other special feature of his teachings on Sufism is that they show the determination of alim adil based on fiqh as the qualification for Sufi teachers. The analysis of this alim adil concept as the qualification for Sufi teachers, put into the dynamics of socio-religious movements in 19th century Java, reveals that besides being a qualification for teachers of Sufism, alim adil also became the ideology for the social protest movement against Dutch colonialization in Java. The strength of the fiqh factor in the concept of alim adil indicates that Kiai Ahmad ar-Rifai Kalisalak’s movement was far from messianic-millenarianism.DOI: 10.15408/sdi.v23i3.3716

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