Dissemination of Religious Authority in 20th Century Indonesia

The diversification of religious authority in Indonesia reflects not only the variety of Islamic orientation of religious communities in Indonesia but also shows the inability of the old religious authority to respond the increasing problems that the Indonesian Muslims communities have to deal with. Radical Muslims including Imam Samudra clearly does not show any respect to scholars/ulama such as the NU ulama, because, to him, they are unable to properly respond the suffering of the Muslims community in countries such as Iraq and Afghanistan. To him, the only authoritative ulama, whom Muslims should follow, are the ulama in the frontier (ulama mujahid).DOI: 10.15408/sdi.v13i1.58

MALAY ANNALS ON PERSIA: The Question of Royal Identity

This article tries to see the important points of reading Malay Annals which can be highlighted into two points: First, genealogically and the Second, the use of religion Abraham as a way to connect their kingdoms to global communities

‘NOT A RELIGIOUS STATE’ A study of three Indonesian religious leaders on the relation of state and religion

This article explores the concept of a ‘secular state’ offered by three Indonesian religious leaders: a Catholic priest, Nicolaus Driyarkara (1913–1967), and two Muslim intellectuals who were also state officials, Mukti Ali (1923–2004) and Munawir Sjadzali (1925–2004). All three, who represented the immediate generation after the revolution for Indonesian independence from the Dutch (1945), defended the legitimacy of a secular state for Indonesia based on the state ideology Pancasila (Five Principles of Indonesia). In doing so, they argued that a religious state, for example an Islamic state, is incompatible with a plural nation that has diverse cultures, faiths, and ethnicities. The three also argued that the state should remain neutral about its citizens’ faith and should not be dominated by a single religion, i.e. Islam. Instead, the state is obliged to protect all religions embraced by Indonesians. This argument becomes a vital foundation in the establishment of Indonesia’s trajectory of unique ‘secularisation’. Whilst these three intellectuals opposed the idea of establishing a religious or Islamic state in Indonesia, it was not because they envisioned the decline of the role of religion in politics and the public domain but rather that they regarded religiosity in Indonesia as vital in nation building within a multi-religious society. In particular, the two Muslim leaders used religious legitimacy to sustain the New Order’s political stability, and harnessed state authority to modernise the Indonesian Islamic community

An Indonesian Islamic University: How is it Possible

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.v11i3.60

Bringing Good Governance Home in Indonesia

The centre for the Study of Islam and Society (PPIM-CENSIS), based as The State Institute for Islamic Studies (IAIN) Syarif Hidayatullah Jakarta, continues to develop research programs that contribute to strengthening both the scientific tradition as well as community development in Indonesia. One of our current research programs, undertaken in collaboration with the Ford Foundation, focuses on the issue of good governance in Indonesia. Targeting the Muslim community, this project entails a combination of research, education and publications. The crux of the project ascertaining is to what extent Islam and the Muslim community in general support or reject the relative values of good governance such as democracy, tranparency, participation and accountability.DOI: 10.15408/sdi.v8i3.68

Panduan akademik semester genap 2006/2007

buku ini berisi mengenai panduan akademik untuk semester genap tahun 2006/2007 tentang sekolah pascasarjana UIN Syarif Hidayatullah jakartaXXII, 23 hlm.: Ilus.; 21 c

Irsā al-Usus al-‘Ilmīyah li al-Dirāsat al-Islāmīyah: al-Taṭawwur al-Akādīmī li al-Jāmi’at al-Islāmīyah al-Ḥukūmīyah wa al-Ma’āhid al-Islāmīyah al-Ḥukūmīyah al-‘Ulyā bi Indūnīsīyā

in the past, the main purpose of IAIN was "simply" as a missionary institution, responsible for the dissemination of the Islamic religion throughout the community. However, as it developed, besides remaining as an institute for propagating missionary works, IAIN has also played an increasingly bigger role as an academic institution in the arena of Islamic higher education. Due to this, the oreinetation, efforts and responsibility of IAIN have shifted noticeable into the realm of academia and knowledge building.DOI: 10.15408/sdi.v9i2.66

IAIN dan modernisasi Islam di Indonesia

xv, 200 p. ; 24 cm