bluuebunny/crossref_metadata_2025_split huggingface dataset:
The Revitalization of Islam in Southeast Asia: The Case of Darul Arqam and Jemaat Tabligh
Authors: Horstmann Alexander 
Published: May 2014

Darul Arqam was founded relatively late in 7968 in Malaysia, while Jemaat Tabligh was founded 1927 in India, but is active in nearly all countries where Muslims live. Both organizations could be described as grassroots and have from the very beginning sought to revitalize Islam by emphasizing piety, da'wa, Islamic rituals and most of all, the establishment of a utopian commune. Thus this article, amongst other things, seeks to analyze the influence that these two movements have on their followers' lives and the integration of those followers into their respective utopian projects.DOI: 10.15408/sdi.v13i1.576
Islam di Indonesia: Mengusung Demokrasi dengan Basis Budaya
Authors: Pranowo M. Bambang 
Published: May 2014

The book begins by looking at the development of democracy in Islamic countries in both the Arab and non-Arab world. One global trend that has become evident following the Cold War, as Azra points out, has been the gradual increase in the numbers of countries that have adopted democracy. This phenomenon is not exclusive to Muslim countries. In this study, Azra cites the report, Freedom in the World 2000: The Democracy Cap, which explains the growth of democracy in lslamic countries in the Arab world where the impact has been quite clear.DOI: 10.15408/sdi.v13i1.579
The Tarbiyah Movement: Why People Join This Indonesian Contemporary Islamic Movement
Authors: Salman Salman 
Published: May 2014

This study seeks to explain the reasons behind people's participation in the Tarbiyah Movement in Indonesia. Although this movement has had phenomenal political and social achievements, it appears to be exclusive in the sense that it is dominated by a certain type of Indonesian Muslim. That is, as observed by the likes of Bahtiar Effendy, the core participants of the Tarbiyah Movement tend to be Muslims who are young and well-educated. This does not mean, however, that all those who fit this description join the Tarbiyah Movement. In fact, there are many of those with the same characteristics who not only do not participate in the movement but even oppose of it.DOI: 10.15408/sdi.v13i2.566
Muslim Insurgencies in Southeast Asia: Intractability, the Security Dilemma, and "Islamic Factor"
Authors: Permata Ahmad-Norma 
Published: May 2014

Three main points will be elaborated on in the following discussion. Firstly, the author would like to explain the chronology of the conflicts and at the same time reveal their intractable nature. Secondly, the author will analyze the cause of the conflict in terms of the security dilemma: whether the conflicts were triggered by real or assumed causes? Thirdly, the author will address the specific "Islamic" factor of the conflicts, which was denied by Southeast Asian governments as being among the features of the conflicts, and propose a more appropriate approach to it in order to reduce the intractability of the conflicts.DOI: 10.15408/sdi.v13i2.567
The Guardian of the Integral Vision of Islamic Practice: The Naqshabandi Sufi Order in Indonesia
Authors: Umam Saiful 
Published: May 2014

This article, particularly the discussion on pesantrens, shows that only tariqa which supports fiqh is acceptable to and practiced by kiai and santri. This contradicts Trimingham's argument that Indonesians prefer heterodox mysticism. Comparing Muslims in Africa and Indonesia, Trimingham argues that Muslims in Indonesia place more emphasis on "thinking than upon acting" and therefore "speculative mysticism" is prevalent in this countryDOI: 10.15408/sdi.v13i2.568
Al-Islām fī Indūnīsīyā: Itārujadīd
Authors: Subhan Arief 
Published: May 2014

Intellectual Muslims generally began to attain prominence in the early 20th century, in line with the growing modernization of the Islamic world. During this period, the Islamic world faced colonialism and imperialism which had unthought-of of implications for the wider Muslim community. The struggle against colonialism sparked debate about jihad with a more varied and complex meaning. The cultural struggle that took place between Islam and the West gave rise to a "cultural exchange" that not only resulted in the rise of the social class that we now refer to as intellectual Muslims, but also created a new-found sense of enthusiasm and passion for debating lslamic doctrine and issues in the context of modern values.DOI: 10.15408/sdi.v13i2.569
Hubungan Islam dan Politik yang Mungkin di Indonesia
Authors: Thaha Idris 
Published: May 2014

The theme of the articles written by Effendy in this book is a response to the developments in the relationship between Islam and politics in Indonesia. Effendy argues that a link between lslam and politics has occurred since the earliest days of Islam in Indonesia. Historically, political nuances have been deeply influenced by dakwah islamiah, or Islamic propagation, in this countryDOI: 10.15408/sdi.v13i2.572
The Clash of Muslims and the State: Waqf and Zakat in Post Independence Indonesia
Authors: Jahar Asep Saepudin 
Published: May 2014

Law no. 38/1999 on zakat administration was able to be successfully enacted not solely because the roots of democracy had began to grow in the country; but also because this law is based on the rationale purpose of zakat, that is, to help the poor. In this article, furthermore, the state is responsible to protect and provide necessary support for the poor and needy citizens, even though in fact, the state fails to do so, This is of course of great relevance considering the main aim of zakat is to improve the social and economic position of the poor.DOI: 10.15408/sdi.v13i3.556
NU Studies: Sebuah Upaya Meneguhkan Posisi Penulisnya
Authors: Mujiburrahman Mujiburrahman 
Published: May 2014

Book Review: Ahmad Baso, NU Studies: Pergolakan Pemikiran antara Fundamentalisme Islam dan Fundamentalisme Neo-Liberal (Jakarta: Erlangga, 2006), 510 halaman + xxi.Although this book is entitled NU Studies, which gives one the impression that it constitutes an academic study about the ideological developments within NU, it is in fact more so an effort on the part of the author to advocate and strengthen his own position and opinions against those who hold opposing ideas, be they within NU or outside of the organization. As a result of this aim, it's not surprising that many contradictions and inconsistencies have made their way into the book. This is mainly because the author has employed a strategy of rejecting ideas from his opposition, often without basis, whilst promoting his own views which he considers to be appropriate with the ideology of Ahlussunnah Waljamaah as held by NU.DOI: 10.15408/sdi.v13i3.564
Sharī’ah and the Politics of Pluralism in Indonesia
Authors: Lukito Ratno 
Published: May 2014

Keeping in mind the Indonesian Government's policy regarding legal pluralism, this article will take a closer look at how the Government deals with the existence of both Islamic law and customary law (adat). The adoption of "state law pluralism", especially by the New Order regime since 1970s, has had an evident impact on the way the state handles the institution of adat and Islamic law (shari'ah). The question is what is the motive behind employing this strategy? This is a question that necessitates more a socio-political approach in the study of comparative law, drawing on a number of regulations and acts related to adat and Islamic law as the primary sources.DOI: 10.15408/sdi.v14i2.545
PPIM Survey: Religious Courts Access and Equity
Authors: Burhanudin Jajat 
Published: May 2014

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
Moderate Islamic Fundamentalism: Understanding the Political Thinking of the Partai Keadilan Sejahtera (PKS)
Authors: Noor Firman 
Published: May 2014

This article proposed the term moderate fundamentalism, as a tool in understanding the defining characteristic of the PKS. In short, the term refers to fundamentalism in a moderate perspective, enabling moderate fundamentalists to be involved in political activities adaptively and without resorting to the use of radical means. Using this term, I argue that the PKS is a part of the fundamentalist faction, differentiating it in principle from other modernist groups or parties in Indonesia. Its moderate nature, however, also differentiates it from the radical camps within the fundamentalist faction. The use of the term moderate fundamentalism allows for the observation of diversity within the fundamentalist faction and contributes to new insights into present-day Indonesian Islamic political parties.DOI: 10.15408/sdi.v14i3.546
Al-Muwājahah bayn al-‘Urf wa al-Sharī’ah al-Islāmīyah fī Indūnīsīyā: Nadrah Tārīkhīyah fī al-Qānūn al-Janā’i fī Asia fī al-Fatrah 1516-1688
Authors: Yakin Ayang Utriza 
Published: May 2014

Following the demise of the New order Regime in 1998, a period to become known as reformasi (reformation), the demand for the implementation of Islamic shari'ah became louder. Helped by the Regional Autonomy Laws of 1999, a number of regions in Indonesia demanded Islamic law to be implemented. Aceh was most adamant in its demand. At present, the implementation of Islamic shari'ah in Aceh has been provided with a legal basis by Law No. 44, 1999 and Law 18, 2001 on special Autonomy and the implementation of lslamic shari'ah in Aceh. The Regional Government of Nangroe Aceh Darussalam (NAD) has also issued a number of practical Regional Bylaras (Qanun) including the prohibition on drinking alcoholic beverages (khamar), regulated in Qanun No. 12/2003, the prohibition on gambling (maisir) in Qanun No. 13/2003, and the disallowance of illicit sex (khalwat) in Qanun No. 14/2003.DOI: 10.15408/sdi.v14i3.548
The Sharī’ah Bylaws and Human Rights in Indonesia
Authors: Salim M. Arskal 
Published: May 2014

This article states: "In exercising his/her rights and freedoms, every person shall have the duty to accept the restrictions established by law for the sole purposes of guaranteeing the recognition and respect of the rights and freedoms of others and of satisfying just demands based upon considerations of morality, religious values, security and public order in a democratic society." According to some members of the legislature who are involved in the sessions of constitutional amendment. This article is an important key to understanding the issue of the implementation of human rights in Indonesia. Thus, human rights may be restricted insofar there is a national statute that instructs to do so. This provision could result in a situation where individual citizens fail to enjoy rights relating to religious freedom, since to embrace, or carry out, a particular religious interpretation, which is different to the established practice or to the majority of Muslims' understanding, will be considered heresy, and, hence, becomes unlawful and has no right to surviveDOI: 10.15408/sdi.v15i1.536
Ijtihād-Based Politics: The Muhammadiyah Political Participation in Post-Soeharto
Authors: Asyari Suaidi 
Published: May 2014

Founded in 1912, Muhammadiyah claims to be the largest puritan-modernist Islamic organisation not only in Indonesia but also in the world, with more than 25 million followers. Originally Muhammadiyah was purely a religious organisation. However, after the declaration of Indonesian independence in1945, particularly after Masy'umi -of which Muhammadiyah was one of its special membership - was transformed into a political party, Muhammadiyah has been involved in Indonesian politics in one way or another. Since it was founded, Muhammadiyah promotes ijtihad as opposed to ijma' as in the case of the Nahdlatul Ulama the largest traditionalist Islamic organization founded in 1926. However, it was after the collapse of New Order regime that Muhammadiyah started to associate its political role by combining its basis of worldview that is ijtihad with political attitudes of its leaders.DOI: 10.15408/sdi.v15i1.537
The Religious Market in Contemporary Indonesia: A Case Study of the Eden-Salamullah Group
Authors: Halimatussa'diyah Iim 
Published: May 2014

In sociology-or more correctly sociology of religion - there exists a theory which views religion as an economic commodity. That is to say, religion is a commodity which is produced and marketed in a religious market. This theory is known as the supply-side approach. The idea of applying an economic concept to religion has been promoted by many sociologists particularly the likes of Bain-bridge, Finke, Iannaccone, and Stark. This paper examines the application of the supply-side approach, with particular focus on its application in the Indonesian context (with reference to Islam). We will further consider the possibility of the eventuation of a triple market in Indonesia, drawing on a case study of the Eden-Salamullah group.DOI: 10.15408/sdi.v15i1.538
Syariat dan Reformasi Hukum di Indonesia Kontemporer
Authors: Amal Taufik Adnan 
Published: May 2014

Book Review: Nadirsyah Hosen, Shari'a and Constitutional Reform in lndonesia Singapore: Institute of Southeast Asian Studies [ISEAS], Singapore, 2007; x + 271pp., bibliografi, indeksThis book clearly provides a valuable contribution to theory regarding constitutional reformation in Indonesia and the relevance of Islamic law institutions. This book is not only important for understanding political movements seeking to strengthen the role of Islam in the political and social sphere in Indonesia, but it is also significant for studies about the inclusion of aspects of Islamic law in the Constitution. For this reason, this book is certainly a must read for those studying-or simply interested in-the field of constitutional reform and law in IndonesiaDOI: 10.15408/sdi.v15i1.540
Strengthening Civic Values Through Pesantren and Madrasah
Authors: UIN Jakarta Tim PPIM 
Published: May 2014

PPIM's programme intends to strengthen civic values in Indonesia through pesantrens and madrasahs, i.e. through in-service training for two target groups within these institutions of Islamic education (pesantren leaders [kyai/nyai] and teachers of religious subjects) in three locations on Java (West Java (including Banten), Central Java (including Yogyakarta), and East Java). This geographic limitation is in part due to the high concentration of pesantrens and madrasahs on the island, further to the fact that the areas are highly Islamized as indicated by their demands for the implementation of the shari'ah (Islamic law).DOI: 10.15408/sdi.v15i2.535
Distinctive Contemporary Voice: Liberal Islam Thought in Indonesia
Authors: Eliraz Giora 
Published: May 2014

This paper aims to turn attention to an intriguing stream of thought in the multi-faceted and plural Islamic discourse in Indonesia, a home to the largest Muslim community in the world. This stream of thought in Indonesia attempts to connect Islamic doctrine, belief, thinking and knowledge with basic liberal themes such as separation between religion and politics, pluralism, freedom of thought, democracy, progress, human rights, gender equality and interfaith dialogue. Similarly, it also seeks to reinterpret the formative sacred texts through liberal paradigm and through contemporary context.DOI: 10.15408/sdi.v15i3.523
‘I’ādah al-Tarkīb li Afkāri al-‘Ulamā’ al-Sundāwīyīn
Authors: Hasbullah Moeflich 
Published: May 2014

This article is an initial endeavor to reconstruct the thoughts of Sundanese ulama. At the start, a number of dispersed writings about Sundanese ulama is introduced. Some of them concern popular works that are easily available in Indonesia such as Dadan Wildan's dissertation (2003)Cerita Sunan Gunung Djati: Keterjalinan Antara Fiksi dan Fakta. Suatu Kajian Pertalian Antarnaskah, Isi, dan Analisa Sejarah dalam Naskah-naskah Tradisi Cirebon (The story of Sunan Gunung Djati: the intertwinement of fiction and fact. A study of intertextuality, content, and a historical analysis of the Cirebon manuscript tradition). Aliefya M. Santri (1987) wrote a short paper on Martabat Alam Tujuh (Martabat Kang Pipitu), the work of Syekh Abdul Muhyi Pamijahan Tasikmalaya, the 16th century ulama who spread Islam in south West Java. Also there is Didin Hafiduddin who, in 1987 studied Syekh Nawawi al-Bantani, the great Sundsneseulama of the 19th century from Banten, and more specifically his Tafsir al-Munir.DOI: 10.15408/sdi.v15i3.527
The Jakarta Workshop Dialogue accross the Cultural and Religious Divide in Southeast Asia
Authors: UIN Jakarta Tim PPIM 
Published: May 2014

The overall aim of this research project has been a) to examine the implications of recent international tensions for multi-ethnic, multi-faith societies, notably in Australia and southeast Asia; b) to evaluate the adequacy of the responses to these tensions; and c) to consider, in the light of that experience, the contribution that the dialogical approach could make to the easing of societal and international tensions. The project focused on the role of governments, media, civil society, and regional organization. For this purpose, the project selected Australia, Malaysia, Indonesia, and the Philippines as case studies, and organized two regional workshops providing a forum within which researchers, experts, and practitioners drawn primarily from these four countries were able to share their insights and analyses of the situation in their respective countriesDOI: 10.15408/sdi.v15i3.529
Disunity, Distance, Disregard: The Political Failure of Islamism in Late Colonial Indonesia
Authors: Elson Robert E. 
Published: May 2014

This article examines the failure of Islamism to make a greater political impact in Indonesia through these years. That failure would have decisive ramifications for the future shape of the Indonesian state, in that it left Islamism politically and intellectually impoverished and politically marginalized in the face of the dominant claims of pseudo-secular nationalists. In part, its failure flowed from organizational and administrative weakness, but it was centrally rooted in the strategic, political and intellectual shortcomings of Islamist politicians'. That opportunity was never taken up effectively. For the most part, the list decade or so of the colonial period witnessed Islamism's intellectually unsophisticated, internally divided and counter-productive efforts to progress its agendaDOI: 10.15408/sdi.v16i1.488
The Augmentation of Radical Ideas and the Role of Islamic Educational System in Malaysia
Authors: Abdullah Mohd. Kamarulnizam 
Published: May 2014

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
Political Background of Islamic Educational Institutions and the Reach of the Stage in Southeast Asia
Authors: Kohno Takeshi 
Published: May 2014

The school taught terrorisms this paper asserts that examining madrasahs in the context of "the war on terrors' point of view misses the real undercurrent of social transformation that is currently going on in educational institutions in Southeast Asia: the battle for control of education between the state and society. It also claims that this battle, which is not unusual in the process of nation-state building in post-colonial states, has a renewed meaning because of the age of the war on terror. In other words, the key assertion is that the current transformation of Islamic schools in Southeast Asia should be viewed within the context of the state-building process, or the state's attempts to control Islamic education. What's more is that the "the war on terror" is being treated as an opportunity by both sides to take control of the educational transformation processes.DOI: 10.15408/sdi.v16i2.480
Naẓarīyat al-Fanā’ fī al-Turāth al-Ṣūfī al-Indūnīsī: Dirāsah Taḥlīlīyah
Authors: Bidin Masri Elmahsyar 
Published: May 2014

This article attempts to analyze deeply concept of fana' that expanded by Indonesian Sufis such as Hamzah Fansuri and Muhammad Nat'is aI' Banjari, in relation with other Sufis in the Muslim zeroed such as lbnu 'Arabi, Abi Yazid al-Bustami, and al-Ghazali. Connection with Indian philosophy like Nirvana and Yoga will also be explored. In the courses of its development, the concept of fana' has triggered controversies in intellectual community, and even there it yielded some prejudices among them that this concept was religious deviation in the Muslim world. This can be seen for example in the cases of al-Hallaj as he said "And al-Haq (I am the God), and Siti Jenar as he said "there is no Siti Jenar, there is God".DOI: 10.15408/sdi.v16i2.484
Al-Sulṭānah fī Cirebon: Dirāsah Tārīkhīyah wa Thaqāfīyah
Authors: Tjandrasasmita Uka 
Published: May 2014

This article discusses the Sultanate of Cirebon from two perspectives. First, from its historical standpoints, including its rise, development and fall. Second, from its cultural point of views covering such aspects as architecture, literature, and performing arts, which have become local traditions until nowadays. Geographically, Cirebon is located in Northern part of law coast. Its strategic location, with a number of river mouths, plays an important role for the development of Cirebon to become a harbor city for regional and international sailing and trading nativities. The position of Cirebon as a harbor city has begun since Hindu and Buddhist Kingdom of Sundanese Pajajaran, as can be seen from local archives, such as babad and carita, as well as foreign historical records.DOI: 10.15408/sdi.v16i2.485
Ma’ālimu al-Fikr al-Islāmī qabl Ẓuhūr al-Ittijāh al-Salafī bi Indūnīsīyā
Authors: Zarkasyi Amal Fathullah 
Published: May 2014

After Sunni had triumphed over Shi'i, a new conflict arose between philosophical Tasawuf and pantheism. The dominant figures in the pantheist camp included ?amzah al-Fan?uri and Shams al-D?n al-Sumatrani. This madhhab was supported by the elites in the Aceh Kingdom. Shaykh Nur al-Din al-Raniri and Shaykh 'Abd al-Ra'uf al-Singkili introduced Sunni Tasawuf into the kingdom in order to eradicate philosophical Tasawuf in influence. In the end, Shaykh Nur al-Din al-Raniri and Shaykh 'Abd al-Ra'uf succeeded in annihilating philosophical Tasawuf. DOI: 10.15408/sdi.v16i3.476