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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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Communism Debated Again: The Muslim Response to the Idea of Revoking the 1966 anti-Communism in Post-Soeharto Indonesia Ahmad Suhelmi
Studia Islamika Vol 13, No 1 (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.v13i1.574

Abstract

This article analyses the responses of the Muslim political elite to President Abdurrahman Wahid's proposal of revoking MPRS Decree No. XXV/1966, which sought to stifle the spread of Communism and the Indonesian Communist Party (PKI). The proposal provoked controversy which divided the Muslim political elite into two groups; those who supported the President's proposal and those who opposed it.DOI: 10.15408/sdi.v13i1.574
Dekonstruksi Makna Kuasa dalam Matriarchy Yuniyanti Chuzaifah
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-Ma‘had al-Turāthī wa Taqwim al-Jamā‘ah: Tajribah Ma‘had Hidayatullah Sirojudin Abbas
Studia Islamika Vol 5, No 2 (1998): 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.v5i2.756

Abstract

This article discusses some of the characteristic peculiarities of the pesantren as in Pesantren Hidayatullah, Balikpapan, East Kalimantan, which does not make Arabic reviewing activities as part of the daily staple of his students.During the last three decades, pesantren in Indonesia have shown  a variety of institutional developments. The identification of pesantren as Islamic learning institutions-especially in term of their specific role in preserving intellectual tradition and reproducing 'ilama' may no longer be sufficient to explaint that development. Such a trend can be seen in the establishment of a significant number of Islamic learning institution in the country with different visions and characteristics of learning. One of the leading institutions representing this new form of pesantren is Pesantren Hidayatullah, Balikpapan, East Kalimantan.DOI: 10.15408/sdi.v5i2.756
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
At the Sources of Indonesian Political Islam's Failure: The Split between the Nahdlatul Ulama and the Masyumi in Retrospect Rémy Madinier; Andrée Feillard
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
Masīrah al-Ḥajj wa Ta‘thīruhā ‘ala al-Taṭawwur al-Islāmī fī al-Qarnayn al-Tāsi‘ ‘Ashr wa al-‘Ishrīn fī Indūnīsīyā Umar Ibrahim
Studia Islamika Vol 3, No 1 (1996): 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.v3i1.816

Abstract

Pilgrimage in ritual practice is not only valuable but also political, economic, and pedagogical. That's because the Hajj is itself a grand conference attended by millions of people from various parts of the world with a background in economics, politics, social and cultural diversity. This grand congress often used for political interests by Muslim rulers so that this opportunity is most practical political forum to influence, shape and spread of certain patterns of thought to various other parts of the Muslim world. In the 18th century, every year thousands of pilgrims go to Mecca and came home with orthodox Islam which gradually able to shift mistisismedan syncretism previously more prominent in the history of Islamic thought in Indonesia as seen Kalisalak Rifa'i Ahmad (1786-1875). They were also instrumental in mobilizing the masses in the resistance against the invaders.DOI: 10.15408/sdi.v3i1.816
Islam dan Kolonialisme: Sayyid Usman dan Islam di Indonesia Masa Penjajahan Jajat Burhanudin
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.v1i1.1391

Abstract

Nico J.G. Kaptein, Islam, Colonialism, and the Modern Age in the Netherlands East Indies: A Biography of Sayyid ‘Uthman (1822-1914), (Leiden & Boston: Brill. 2014), xv + 317 pages.The book reviewed was the published result of long, scholarly research efforts. Nico Kaptein, the writer, presents a biography of Sayyid Uthman, an ‘ālim out of the Hadrami community in nineteenth century Dutch East Indies.  The biography is comprehensive in nature. More importantly, the author shows this Muslim scholar as having partipated in, and therefore contributed to, the structuring of Indonesian Islam. The content arrangement of the book follows the life story of Sayyid Uthman.  As an ‘ālim, Sayyid Uthman engaged in current Islamic issues in the Indies, and served as an advisor for Arab affairs for the Dutch colonial government. His being an advisor has long been a subjet of debate. For Muslims, the decision of Sayyid Uthman to cooperate with the government is unacceptable. The Dutch are not only unblievers (kāfir) but also anti-Islam. It is the issue of Uthman being an advisor that becomes the main discussion of the book.DOI: 10.15408/sdi.v22i1.1391
An Indonesian Islamic University: How is it Possible Fuad Jabali
Studia Islamika Vol 11, No 3 (2004): 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.v11i3.600

Abstract

This document explains about the transformation from IAIN (Institut Agama Islam Negeri, State Institute for Islamic Studies) into UIN which has many significant consequences. First, academically; while in IAIN only Islamic Studies (such as theology, Islamic jurisprudence and exegesis) are developed, in UIN the scope of studies broadens to include 'secular' sciences. Second, while most of students of IAIN are mainly from madrasah/pesantren/rural communities. UIN, with its secular faculties, attracts a wider variety of students from a more heterogeneous background.DOI: 10.15408/sdi.v11i3.600
The Augmentation of Radical Ideas and the Role of Islamic Educational System in Malaysia Mohd. Kamarulnizam Abdullah
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
Ḥarakah al-Ṭullāb wa al-Siyāsah: Dirāsat fi Mawqif al-Ṭullāb al-Muslimīn al-Indūnīsiyīn min al-Siyāsah bi Indūnīsīyā Muhammad Wildan
Studia Islamika Vol 8, No 1 (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.v8i1.697

Abstract

Since the very beginning of Indonesian nationalism, students have been instrumental in Indonesian politics. The proto-nationalist student organization, Budi Utomo, established in 1908, was one of the central proponents of the nationalist movement at the turn of the century. Students also played a critical role in the political developments since 1965, when Orde Lama (Old Order) ended and the Orde Baru (New Order) began. The present article focuses on those students who were involved in the Muslim youth organization PII (Pelajar Islam Indonesia, Indonesian Muslim Students' Association), particularly on its dynamic political attitudes during the Old Order and New Order.DOI: 10.15408/sdi.v8i1.697

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