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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 651 Documents
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Al-Ḥaqīqah al-Muwāfaqah li al-Sharī‘ah: al-Taṣāluḥ bayn al-Taṣawuf wa al-Sharī‘ah bi Nusantara fi al-Qarn al-Sādis ‘Ashr al-Mīlādī Iin Suryaningsih
Studia Islamika Vol 20, No 1 (2013): 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.v20i1.350

Abstract

This article discusses the reinterpretation of waḥdat al-wujūd doctrine among Muslims of the archipelago, using the sharī‘ah approach in Sufism as suggested by Al-Būrhanpūrī (d.1620) in his work al-Haqīqah al-Muwāfaqah li al-Sharī‘ah. This work is one of the commentaries (sharḥ) from al-Tuḥfah al-Mursalah ila rūḥ al-Nabī SAW, that invited much debate among Muslims of the archipelago. Al-Būrhanpūrī’s detailed interpretation of waḥdat al-wujūd doctrine proved that the essence of the concept did not contradict the basic principles of Islam as contained in the Quran and Hadith. Al-Būrhanpūrī  interpreted the concept through explanations that adjusted to the audience’s competence, utilizing oral language carefully in revealing spiritual experience not easily explained, as well as employing the bases of sharī‘ah. Al-Haqīqah al-Muwāfaqah has provided the information about the explanations of interpretation tradition among the archipelago sufis.DOI: 10.15408/sdi.v20i1.350 
Darut Tauhid: Modernizing a Pesantren Tradition Zaki Nur'aeni
Studia Islamika Vol 12, No 3 (2005): 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.v12i3.583

Abstract

This study presents a case study of the Daarut Tauhiid Pesantren in Bandung, West Java, which represents an emerging trend in recent years in Indonesia, that is, the growing popularity of what we refer to here as the 'virtual pesantren'. Employing such a term in relation to the pesantren tradition - a tradition that has existed in Indonesia for many centuries - palpably indicates the changing nature of the tradition.DOI: 10.15408/sdi.v12i3.583
The Payung and the Rising Sun: A Study of Javanese Pangreh Raja during the Japanese Occupation Bahtiar Effendy
Studia Islamika Vol 16, No 3 (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.v16i3.473

Abstract

This study is a preliminary attempt to reconstruct and analyze the pangreh praja's social and political role, if any, during the Japanese occupation. Emphasis will be put on a critical assessment of the Japanese attitude toward the pangreh praja, and the pangreh praja's relationship with the nationalists, and the general populace. Through such examinations, it is expected that each of their roles can be assessed. The historical roots of thepangreh prajareach back to Dutch colonial history. It is often dated as early as the first installation of the o?ce of the Javanese regents. Such a view seems to be easy to understand as the regents were placed in the highest position in the pangreh praja's administrative hierarchy.DOI: 10.15408/sdi.v16i3.473
The Festivity of Maulid Nabi in Cikoang, South Sulawesi: Between Remembering and Exaggerating the Sprit of the Prophet Muhammad Adlin Sila
Studia Islamika Vol 8, No 3 (2001): 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.v8i3.680

Abstract

This article traces the problems of religious distinctiveness in a stratified community in the village of Cikoang on the south coast of South Sulawesi. With a population of approximately in most respects a typical Makassarese village (Source: Cikoang Dalam Angka 1994) The inhabitants calim to be Shafi'i Muslims (a school of Islamic Law within the Sunni branch of Islam), and have altogether a similar historical tradition.DOI: 10.15408/sdi.v8i3.680
Islamic Legal Literature and Substantive Law in Indonesia Nur Ahmad Fadhil Lubis
Studia Islamika Vol 4, No 4 (1997): 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.v4i4.765

Abstract

This article discusses the development and diversity of thought and practice of Islamic law Muslims in Indonesia, particularly in the areas of family and inheritance. In discussing Islamic law (shari'a or fiqh), the main focus of this paper is the position and contribution of Islamic law in the context of the national legal system. To that end, the proposed law reform and successfully passed will be used as the unit of analysis, in particular two of the New Order government legislation, namely marriage law in 1974 and 1991 Compilation of Islamic Law.DOI: 10.15408/sdi.v4i4.765
Between Mosque and Market: the Muslim Community in Quiapo, Metro Manila Kuntowijoyo Kuntowijoyo
Studia Islamika Vol 1, No 3 (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.v1i3.849

Abstract

The Muslim community is a minority part of the entire Filipino nation. Census 1975 showed that their population is only about 5 percent of the entire population of this country. Most Muslim communities lived in Southern provinces: the islands of Mindanao, Sulu, Basilan, Palawan, Balabac, Tawi-tawi and so on. Linguistically and ethnically, they are composed of Maguindanao, Marano, Iranos, Sangir, Kalagon, and Samal. History shows that the Muslim community is always involved in the struggle against foreign powers, such as Spain, the United States, Japan, and other tribes in the Philippines alone. To form the Philippines, even now, they continue to engage in the struggle to free themselves.DOI: 10.15408/sdi.v1i3.849
The Shaving of the Prophet's Hair (Nabi Aparas): The Philology of Lombok Texts Dick van der Meij
Studia Islamika Vol 17, No 3 (2010): 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.v17i3.454

Abstract

The Islamic textual history from the islandof Lombokin Indonesiahas so far been little explored. This is a pity as this history may provide important information about the way Islam has been perceived by the Sasak people, and the possible role the textual tradition has played in local and supralocal perspectives on the two varieties of Islam, waktu telu and waktu lima, on the island. Other aspects of the manuscript-based textual tradition of the Sasak have also only received scant attention. The reason for this is that many manuscripts with an Islamic content (or any other content for that matter) wait to be edited and translated. Manuscript production in Lombok has been enormous and thousands and thousands of manuscripts have been produced. It is therefore a paradox that despite this wealth of manuscripts, philologists have virtually ignored this text tradition and only a few text editions have seen the light so far. The overwhelming textual variety encountered in manuscripts from Lombok and their sheer numbers make the application of many traditional philological methods and approaches hazardous, and methodological uncertainty is an undesired situation in scholarship. One of the problems in philology seems to be the absence of consensus on yardsticks and when and how to apply them. I think the variation in the manuscripts of the Nabi Aparas is significant, but for others it may be that the variation among the manuscripts is well within expected limits. Apparently, a difference in expectations is at work here, but precisely these individual and subjective expectations are difficult to standardize. Whatever the case, for me the textual tradition of the Sasak people is fluent, and I strongly doubt whether a tradition of painstakingly copying texts word for word ever existed or that ‘copying’ texts indeed meant to change them to the copyist own desires, or that, apparently, the variation that was the result of these copying efforts was acceptable. We should perhaps rethink the meaning of the words ‘copy’ and ‘copying’ in this context as no true ‘copies’ are really about. In my view, there is no tradition of copying manuscripts but a tradition of the transmission of texts without or with only a limited component of real copying. The present article aims to discuss some of the variety found in manuscripts from Sasak provenance fromLombok to prove this point.Below we are concerned with a comparison of three tiny palm leaf manuscripts (lontar) (dubbed A, B, and C) that all three of which contain the Javanese text Nabi Aparas, or the Shaving of the Prophet. The manuscripts are written in the so-called jejawen script, which is the local form of Javanese script as used in Lombok. The manuscripts are regarded as jimat or magical charms and are considered efficacious for the protection against the many dangers one encounters in life such as sickness, burglary, fire, flooding, devils and evil spirits, and the hazards of travel. The manuscripts are so small that they can be carried any place at all times (as indeed recommended in the texts), and extensive explanations of the protective qualities of the text are added before and after the story of the shaving proper. The question may be asked here whether these manuscripts were indeed intended to carry a text actually to be read or rather sung, or whether the text is there to fulfill the requirements of a written jimat. The manuscripts give no information whatsoever about the author, copyist, the date of writing, or from what part of Lombok they originate; as usual for manuscripts from the Lombok area, no detailed colophons are provided.DOI: 10.15408/sdi.v17i3.454
Iḥtifālāt Arūha bi Jazīrah Hārūkū bu Mālūkū al-Wusṭā: Ṣūrah li al-Takayyuf bayn al-Islām wa al-Thaqāfah al-Mahallīyah Hamadi B. Husain
Studia Islamika Vol 9, No 3 (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.v9i3.661

Abstract

Artikel ini menyuguhkan satu kajian tentang proses penerjemahan atau kontekstualisasi Islam dalam terma-terma budaya lokal di Indonesia. Pembabasan artikel ini difokuskan pada apa yang disebut sebagai upacara aroha, yang berkembang di kalangan Muslim di pulau Haruku, Maluku. Melalui upacara ini, baik, unsur Islam dan budaya lokal pra-Islam tampak lebur menjadi satu sistem kepercayaan dan praktek keagamaan masyarakat. Begitu pula melalui upacara aroha ini, pemaknaan masyarakat terhadap ajaran Islam dilakukan dalam kerangka sistem budaya yang telah berakar kuat dalam masyarakat Haruku.DOI: 10.15408/sdi.v9i3.661
New Leadership at UIN Syarif Hidayatullah Jakarta Idris Thaha
Studia Islamika Vol 13, No 3 (2006): 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.v13i3.565

Abstract

In mid-October this year (17 October 2006), the University Senate at the Syarif Hidayatullah State Islamic University (UIN) Jakarta was convened with the task of electing a new rector for the University. The meeting, presided over by the outgoing rector Dr. Azyumardi Azra, was attended by eighty members of the University Senate. This number comprised of lecturers, assistant lecturers, and department head. Those in attendance included Dr. A. Malik Fajar (former Minister for Education), Dr. Din Syamsuddin (Head of Muhammadiyah), Professor M. Atho Mudzhar (Head of the Research and Development at the Department of Religion), Dr. Husni Rahim (Secretary of the National Higher Education Accreditation Board), and one of the leaders of MUI, Dr. Huzaemah Tahido. Amongst the more prominent of those absent - due to work commitments - were Dr. Quraish Shihab, Dr. Nasaruddin Umar, Dr. Said AqiI Husain al-Munawar, and Dr. Yunasril Ali.DOI: 10.15408/sdi.v13i3.565
Depicting the Other Faith: A Bibliography Survey of Indonesian Muslim Polemics on Christianity Ismatu Ropi
Studia Islamika Vol 6, No 1 (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.v6i1.747

Abstract

The demise of the Cultural Policy (cultuurstelsel) in the mid-nineteenth century inevitably changed the narrative history of the Indonesian archipelago. It was abvious that the policy generated immense profits for the Dutch colonial administration, allowing it to make a profit in addition to balancing its budget. Much of the surplus was sent to Netherlands itself and was used for public expenditures, thereby subsidizing the Dutch taxpayer. However, for the indiginous population of the East Indies, expecting those who were close to colonila agents, cultuurstelsel soon came to mean exploitation and impoverishment.DOI: 10.15408/sdi.v6i1.747

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