Outlines of the Strategic Plan UIN Syarif Hidayatullah Jakarta: Heading towards becoming a Research University by the Year 2007

What is meant by the term Research University? Essentially, a Research university is a university based upon a research tradition. The implications are broad, being that the university must have the capabilities and facilities to support the strengthening of this research tradition. In realizing these aspirations, there is a need to identify how prepared the university is to begin developments in the areas of academic, financial and administrative, institutional, and student affairs. This is necessary to obtain an objective evaluation of the actual capacity of the institution in the above four areas.DOI: 10.15408/sdi.v10i2.63

Muhammadiyah: A Preliminary Study

This article is a collection of Bibliography reviewer that discuss Muhammadiyah. The following are some of the bibliography were reviewed:A.R. Sukrianta dan Abdul Munir Malkhan, Perkembangan Pemikiran Muhammadiyah dari Masa ke Masa: Menyambut Muktamar ke-41, (Yogyakarta: Dua Dimensi, 1985).A.R. Sukriyanto dan Abdul Munir Mulkhan, Pergumulan Pemikiran dalam Muhammadiyah, (Yogyakarta: Sipress, 1990).Ruslan Abdul Gani. et.al., Cita dan Citra Muhammadiyah, (Jakarta: Pustaka Panjimas, 1985).M.T. Arifin, Gagasan Pembaharuan Muhammadiyah, (Jakarta: Pustaka Jaya, 1987).M.T. Arifin, Muhammadiyah: Potret yang Berubah, (Surakarta: Institut Gelanggang Pemikiran Filsafat Sosial Budaya dan Kependidikan, 1990).M. Yusron Asrofie, Kiyai Haji Ahmad Dahlan, Pemikiran dan Kepemimpinannya, (Yogyakarta: Yogyakarta Offset, 1983).Fathurrahman Djamil, Ijtihad Muhammadiyah dalam Masalah-masalah Fiqh Kontemporer, (Jakarta: Doctoral Dissertation the State Institute of Islamic Studies (IAIN), 1994).Yunahar Ilyas. et.al., Muhammadiyah dan NU: Reorientasi Wawasan Keislaman, (Yogyakarta: LPPI UMY, LKPSM NU, & PP al-Muhsin, 1993).Musthafa kamal, Chusnan Yusuf, dan Rosyad Sholeh, Muhammadiyah sebagai Gerakan Islam, (Yogyakarta: Penerbit Persatuan, 1976).M. Rusli Karim, Muhammadiyah dalam Kritik dan Komentar, (Jakarta: Rajawali, 1986).Arbiyah Lubis, Pemikiran Muhammadiyah dan Muhammad Abduh: Suatu Studi Perbandingan, (Jakarta: Doctoral Dissertation the State Institute of Islamic Studies (IAIN), 1989).Abdul Munir Mulkhan, Pemikiran K.H. Ahmad Dahlan dan Muhammadiyah dalam Perspektif Perubahan Sosial, (Jakarta: Bumi Aksara, 1990).Abdul Munir Mulkhan, Pak AR Menjawab 245 Permasalahan dalam Islam, (Yogyakarta: Sipress, 1990).M. Din Syamsuddin, Muhammadiyah Kini dan Esok, (Jakarta: Pustaka Panjimas, 1990).H.S. Prodjokusumo, Melestarikan Muhammadiyah, (Jakarta: Pimpinan Pusat Muhammadiyah, 1985).Yusuf Abdullah Puar, Perjuangan dan Pengabdian Muhammadiyah, (Jakarta: Pustaka Antara, 1989).Sahlan Rosidi, Kemuhammadiyahan untuk Perguruan Tinggi, (Solo: Penerbit Mutiara, 1982).Usman Yatim dan Almisar Hamid, Muhammadiyah dalam Sorotan, (Jakarta: Bina Rena Pariwara, 1993).The Central Committee of Muhammadiyah, Mengkaji Muhammadiyah, (Jakarta: 1982).The Central Committee of Muhammadiyah, Menuju Muhammadiyah, (Yogyakarta: 1984). DOI: 10.15408/sdi.v1i2.86

Networks of the Ulama in the Haramayn: Connections in the Indian Ocean Region

The involvement of the ulama of the Indian Ocean region took at least two forms. Firstly, through their travelling or migrating to the Holy Cities of Mecca and Medina (the Haramayn). The author found that a great number of ulama and students from the Indian Ocean region came to and later settled in the Holy Cities to study and teach. Secondly, students who felt that they possessed sufficient knowledge returned to their place of origin in the Indian Ocean region, teaching and forming networks of ulama and students in their own area. As a consequence, through these two methods, there appeared a complex criss-crossing of networks of ulama in the Indian Ocean region and other areas of the Muslim world.DOI: 10.15408/sdi.v8i2.68

The Transmission of al-Manar's Reformism to the Malay-Indonesian World: The Cases of al-Imam and al-Munir

This journal not only directly influenced the spread of Islamic reformism through its own articles, but most importantly also stimulated the publication of similar journals printed in the Maiay-Indonesian world. This paper is an early attempt to delineate and discuss in a comprehensive manner the transmission of Islamic reformism to the Maiay-Indonesian world by means of journals: primarly al-Imam in Singapore and al-Munir in Padang, West Sumatra, and other journals that were published in the area.DOI: 10.15408/sdi.v6i3.72

Religious-linked violence and terrorism : a response to James Veitch

There is little doubt that root-causes of radicalism, violence or terrorism in the name of religion are very complex; in fact there are some kind of combination of various factors including politics, economics, and to some extent also certain teachings or interpretations of religions. In most cases, politics seems to be the most important factor.1 To take the most recent cases of terrorism in Indonesia such the Bali I (2002), Jakarta Marriot (2003), Kuningan Jakarta (2004), and Bali II (2005) bombings, it is apparent that politics, both domestic and international, is the main cause of terrorism. At the domestic level, the perpetrators of the bombings have been motivated by their anger and hatred against the Indonesian political system that they regarded as un- Islamic. This is particularly true when Megawati Soekarnoputri was the president of the Republic of Indonesia; they believed it was unlawful for a woman to become the leader (imam) of a state in which the great majority of the population is Muslim

Revisitasi Islam Politik dan Islam Kultural di Indonesia

This article discusses two faces of Islam, political and cultural, which have developed throughout the Muslim world, including in Indonesia. It argues that political Islam has two faces and both of which, although represented by two different groups, have the same agendas, i.e., the application by the state of shari'a, and also the establishment of Islamic state. Arguing that political Islam has brought about radicalism, the article proposes that the other face of Islam, that is cultural Islam, should be maintained and empowered

ISLAMIC EDUCATION AND REINTEGRATION OF SCIENCES: Improving Islamic Higher Education

The Noble Prize Winner for Physics, Mohammed Abdus Salam, rightly maintains that there is almost no question that among all civilizations in the present time on this planet, science is weakest in the lands of Islam. In his opinion, the danger of this weakness cannot be underestimated since social development and even the survival of a society depends directly on its strength in science and technology in the condition of the present age. Therefore, Muslim societies have a little chance to survive in the very competitive age of globalization unless they seriously address this grave problem. The weaknesses of science in the Muslim world as whole can be seen in a number of rough indicators that are available since the 1980s when many Muslim countries began to modernize their economy. By and large, up until today, Muslim countries are classified as ‘third world countries’; only few of them can be included among developing countries, let alone ‘developed’ and ‘advanced’ countries. As a result, there is a lot of retardation of social development in the Muslim world

Kartosuwiryo dan NII: Kajian Ulang

Formichi, Kiara, Islam in The Making of The Nation: Kartosuwiryo and Political Islam in 20th Century Indonesia. Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde, 282, Leiden: KITLV Press, 2012, xvii, 244 pp. (map), USD 49.00, paper, ISBN 978-90-6718-386-4Chiara Formichi’s book, Islam and the Making of the Nation: Kartosuwiryo and Political Islam in 20th Century Indonesia (2012), is the most recent work on Kartosuwiryo and Negara Islam Indonesia (NII). Formichi perceives Kartosuwiryo and NII as Islamic political movement while discussing the place of Islam and Indonesian Muslims in the nation-state building. She argues that Kartosuwiryo movement and NII is the true expression of political Islam which aims at establishing ‘a federal Islamic state of Indonesia’ by collapsing the Indonesian state with Pancasila as its philosophical foundation. In her opinion, the roots of NII’s political Islam could be traced to the works and political activism of Kartosuwiryo in Sarekat Islam (SI), the first Islamic national movement in Indonesia, established in 1911. However, Formichi does not explain why the ideas, movement, struggle as well as the trial of establishing an Islamic state in Indonesia failed as confirmed by the experience of Kartosuwiryo and NII.DOI: 10.15408/sdi.v21i1.88