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STUDMISLMIM INDONESIAN JOURNAL for ISLAMIC STUDIES Volume L, Number 3, 1994

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STUDMISLMIM INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume l, Number 3, 1994 HIsrony, POTTICRI IITIRETS AND CULTURAL ENCOUNTER The Dutch in the Indonesian Archipelago Iaufik Abdullah BETWEEN MOSOUE AND MARKET The Muslim Community in Quiapo, Metro Manila Kuntowijoyo HnurR (1908-1981)AND THE INTEGRATIoN oF THE lsLAMlc Uuutnor INDoNESIA Karel Steenbrink tssN 0215-0492 STUilIAISIAMIil lndonesian Journal for lslamic Sludies Volume I, N0.3, 1994 EDrroRrAr BoARD, Harun Naxtion Mastubu M. Quraisb Sbibab A Aziz Dablan M. SatrioEffendi Nabilab Lubis M.YunanYusuf Komaruddin Hidayt Dien Syatnsuddin Muslhn Nasution Wabib Mu'tbi Emton N Cgrrr, AryutnardiAzra EDtrons, Saiful Muzani Hendro Prasetyo Jobanil. Meuleman Nurul Fajri BadriYatim AsstsrANTs ro ]ltE EDtroR, Arif Subban Mucblis Ainunafik ENGLISH LANGUAGE ADUSOR JuditbM. Dmt AR BrchNcuAGEADVrso& Salabuddin An Nadui CovrnDEstcxrn, S. Pringka STUDTA IsLAMTKA (ISSN 0215-0492) is a journal published quanerly by rhe Institut Agama Islarn Negeri (IAIN, The State Institute for Islamic Studies) Syarif Hidayatullah,lak$Ia, (Sfi DEPPEN No.lzglsV DIIIEN/PPG/STT/L976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and cument issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do not necessarily represent the views of the journal, or other institutions to $fiich it is afiiliated. They are solely the views of the authors. Karel Steenbrink Hamka (1908-1981) and the Integration of the Islamic Ummah of Indonesia Abstraksi: Islam rnerupakan faktor perryatu sekaligts pemecah dalam sQarah Indonesia. Berdasarkan catatan sejarab, konoersi Islam yang terjadi di Indonesia dimulai dari kerajaan-kerajaan yang berlokasi di wilayab panai. Konaqsi ini sdngdl nTenguntungkan pibak kerajaan, dengan mana mereka dapat mmgakses jaringan dagang yang lebih luas yang sudah banyak dihuasai oleh Muslim. Proses konversi ini hemudian dapat menyatukan para pedagang asal Mekyu, Jaan, dan pesaing-paaing mereka lainnya. Namun, dmgan masuknrya para pedagangpantai he dalam agaTTM baru, keterkaian mereka dengan pedagangpedalaman rnmjadi rmggang. Situasi tersebut pada akbimya dapat memuncak mmjadi perselisiban. Di daerab Surnatera, contoh yang cukup banyak dikmal adalab perang Padri dan Islamisasi bagian selatan wilayab Batak, Sertmtara itu, dalarn ,ffusan intemal herajaan, Islam juga muncul sebagai faktor penya.tu dan penyeimbang. Kasus kauhanan Melayu dan Jaua sangat jelas rnenunjukkan keberadaan fungsi Islam tersebut. Para pemimpin agarna diberi keduduban khusus di dalam istana dan pada saat yang sama mereka mendukung hekuasaan raja. Contob yang nyatd. tsntdngperan Ishrn ini adakb heberadaan buku TAj al-saldttn yang ditulis sekitar tabun 1600. Buku ini ti.dak saja rnmguraihan petunjuk bagi para raja, tetapi juga menghubunghan pdra raja setempat dmgan nabi-nabi Islarn. Sebaliknya, literatur yang menltirathan potmsi pernecab klarn juga 719 Studia hhmika, VoL 1,No.3, 1994 720 Karel Steenbrinh tidah sedikit. Khazanah literatur Jaua, rnisalnya, rnencatat beberapa literatur, seperti Serat Jatisutdra, Chenthini, Cabolbk, cenderung mempertentanghan antara kepentingan Islarn dan negala, Pasang surut bubungan antdra klarn dan negara ini dirumushan secara mmarik oleb Riaz Hassan, seorangsosiolog asal Pakistan. Menurut Hassan, pernerintab yang lemab cenderung menginginkan para pemimpin Muslim untuk berperan serta dalam politik. Sebaliknya, pemerintah yang huat lebib cenderung untuh mendepolitisasi agama. Konflih antara Islarn dan negara semakin rnencuat pada saat Belanda bercokol di Indonesia. Pihah pemerintab holonial berusaha sekuat tenaga untuh dapat mmgontrol hehid,upan halangan Muslim. K.F. Holle, seorang penasebat pemerintah kolonial, berpendapat babua tarehat merupakan sisi Islarn yang paling membabayahan. Dia merehomendasikan pibak penguasa untuk zaaspada pada kelompob tersebut. Namun, penggantinya, C.S. Hurgronje, berpendapat bahuta Islam secara heseluruban dapat membaba.yakan pemerintab jika muncul dalam bentuk politik. Maka, pemerintab perlu rnempersernpit hemungbinan Islam untuk muncul sebagai kekuatan politik. Untuk melihat fenomena Islam di atas, artihel berihut ahan membabasnya melalui rhuayat bi.dup Haji Abdul-Malik ibn Abdulkarim Amrullab aau lebib dikenal dengan sebutan H arn ka. Hamha rnmgalami situasi pemerintaban yang lernab mdupun yang kuat; pernikirannya mengekspresikan sifat politik dan apolitik, serta sekaligus bersentuhan kuat dmgan persoalan Islam mistik dan Islam legalistih. Hamka lahir dari keluarga terpelajar. Kaheknya, Syaibh Amrullab, adalah ulamayangdisegani. Ayahnya,Abdul Karim ibn Amrullab, juga salah seorangpemimpin aganTd ydng tnhmal di Minangkabau. Keduanya pemab belajar di Mehhab setelalt mendalami a.ganTa di tanah kelahiran mereka. Hamha smdiri juga did.id.ik melalui jalur yang sarna: pendidihan dasar di surau dan nzelanjutkan di Mekkah. Namun, pada saat di Mehhah, Hamha bertemu dmgan Haji Agus Salim yang menaseltatinya untuh belajar di unab air. Hamka mmrutushan pulanghe Indonesia dan mmjadi guru agarna serta uarta@an, Pada periode ini umpak minat tulis mmulis Hamha semakin hmtara. Ia mulai memimpin majalah Kbatibul Ummat dan menulis noael yang diberi judul Si Sabariab. Setelah itu, Hamka juga mmulis noztel lain, Laik Majnun, yang inspirasinya berasal dari salah satu harya sastra Arab. Hamha kemudian menjadi editor sehaligus penulis pada minggwan Pedoman Rakyat di Medan. Tulisan-tulisan Hamka mmcakup cerita Studiz hhmika, Vol. 1, No. 3, 1994 Hamka and tln Inngraion of hhmicUmmah 121 rna.il.pun s4arab. Salah satu no'0elnya, Meranuu ke Deli merupakan kritik yang cuhup keras terltadap sistern a)a.ris n'ratrilineal yang berlaku di Minangkabau. Berkaitan dengan persoalan agrffnd' pemikiran Hamka pada periode sebelum kernerdehaan muncul dalam bmtub kompromi dmgan pelbagai rnacam kecmderungan. Dia tidak menyetuiui mistik Is' lam yang berlebiban dan cenderung pada Islam yang lebih legalistik. Namun, pada saat ydng sanna, Hamka juga sa'nga't simpatik pada aspeh moral ajaran sufi. Meskipun Harnka rnenganggap adat anris di Minanghabau bertmtangan d'engan prinsip bukum klam, dia masih mmcoba mencari jalan heluar untuk memaduhan keduanya. Pemikiran ehlektik Hamka diungkapkan melalui cara yang homunihatif, apalagi pada periode ini Hamka tid.ak banyak bersmruhan dengan politih praktis. Memasuki periodc kernerdehaan, sosoh Hamka banyak mengalami pmrbaban. SQak awal, Hamka sud.ab mulai tulibat dahm kegiatan politik prahtis. Dia menjad.i anggota Masjurni dan pemah d.uduk di parlemen ubun 1 9 5 4- 1 9 5 9. Hamha mernang buhan seorang politikus ulung ndrnun posisinya di partai dapat mmdatangban suara dari para pmgikutnya. Pada zaman Ordc Lam.a, karma kritiknya terbadap Soeharno, Hamka masuk pmjara selama dua tahun. Selama di pmjara, Hamha sernpat mmulis afsir al-Qur'inyangterdiri dari 30 jilid. Aktiaias politik Hamka teras berlangsung sampai akbir bayatnya. Sikap politiknya yang heras, lebususnya selama Orde Baru, ditunjukkan leaat sikapnya ft'renentang Kristmisasi dan pmgunduran dirinya selaku hetua Majlis Ulama Indo' nesia (MUI), hanya beberapa bulan sebelum dia rneninggal. Hamka merupakan fi.gur yang sangdt pmting dalam fenorn ena Islam Indonesia. Di.a menulis banyak buku, pamflet, nooel, artikel dan lain sebagainya. Sosoknya yang begitu rnmonjol mmgundangpelbagai pibak untuk mernberikan penilaian terhadap Hamka, Sebagian balangan lrrenganggdp Hamha sebagai seorang sariana ydng sa'ngat berbahat. Biasanya, kalangan ini menekankan gelar Dohtor dan Professor yang diraih oleh Hamka dalam karir hidupnya. SelrTentara itu, kalangan lain, termasuk, penulis sendiri, Iebih rnengangap Hdmka sebagai seorang a)artaa)d.n d.an pmulis yang baik. Jika dilihat dari bobot ilmiab, tulisan Hamha ti.dak mudah untuh diklasifi.hasikan sebagaiharya akademik. Stud.ia Ishnika, Vol. 1, No. 3, 1994 122 KarelStenbrink CJ-r".11;-, J1t5 k-t.',rrth d=r.I*l| eo1| r;ef1 (tStt-,tt.A) iz-o. .$/ L* to ,rtf .:-irJt iJtl "/ ,1i>t F C:a,yJ ,a:'Jf g){-)f a-- i dJJi ot5; .arLt*ll J,tLll Lf p)t- fy-Yl f+ ,63-2tJt d.-.- t * rV .-,V;a1 r-b gUS \.sG ':')-e Je .r-"U t^.f .&tly'l .,Ic.+frf dJfJl tLp ,;+)tll ir- rL-dJl rr-i Jl.:JJ, -r+ fy-)l tb ,hty.rrl .;*LJt ( g,.Jl c.*li c,l>{-)U J-l/l o} dr, rl-r1l ,.ltt"tr ci 11 .;*tUl U t'F g c61V1 'Aib, lj-. g;:'! 6i!.r;,U)Lll -,:4 JL.!-JI .:,1*t.rJt 0rll-rt_-:t f-djtt;tl i-i.l"r a.J-i paderi L, ,iJ c9r)LJl ;-r-i Cl"i ;.l.ltt*t|-jJr J;-)U ,i.,!.3* .Lt+l Jiti r:irft ,-; ,-5i1 c,;-r, fb{ C>t-)l r4b $t (a-l-*lJl O.y.:..IJ a*:.}t, t i Lri ,i,11* cr.-\t .:.lJLJtJ;)tll (J-c ol, .-tlVtr -tr #, "+ rt-f ,y6 ,sr +*V tS;1,sF e;t(, ,,.r.lt Jt--, JU .@js bt.{) oj.o 6)t-)l a4b_1 'abL- .tf t-_F,rI" JL- p; ..:lrJlt 61u-y- t;t_f c^irJt F A c.1'-aXJl u.-^ &t .t a . .iJir "J,$y-Jl )rJ I lLe "l f csijl 6b" -,t:f ,f r>t-)l : ;rr, .rlrJll V L--tt- Jt.f .JJLIJ -,\"1y'1y .+KJt 't-=.;!lJ "!, C.4:Jl {,rr4 orn Fb{ ,.)t*)l tf tl e-!-Jl cJ!,-yt-:it, ,)!i (u.K,Jl sIeJ .j1^Lll .:.r'il ali c.-J Serat l-,,If-.,-/V Llr4 -,Li c)-:, cC-.ro.ll Lgytjl .7r!t *-rf ;i Studia khmihz, VoL 1, No. 3, 1994 Hamha and th Inugratbnof IshmicUmnah 123 cCentini sJatiswara L\+,J f>t-)l LW ,Z Ll-y'| CaUotet.:!-lu.l .*: i.,."ar U 6u*t ai),1.'ll oj'o dt ; I tr Riaz Hasan ;-- t\t W 'il;'t1l tJJ: r\JJl .+! .rf Jl# u:-,,atl ",-,fU 0f ir* f; ..rr:-5rr.ll;..11^:-)l ,r+lJ!.}:c ,eU5 ,Jt tu.;,"lt ut{Jt L+i 'a-UJl i l"lt*! i,f ir{Jl o" "S'tt .a-UJl ..,i Jt*Jl '^Ji c-J:-lJ L-a-U: l.r-J4 c"-'J f-.r:," aJJJIJ fy*)l ,.*+ grl-aJt c-j .51 .i^*lJl ;l--.- * ,llrJ* L-.'t{' ,F. e r-$g,-f- citf .t'i-JJJ! .irJ"lr ,ti ,csd-?Al J>{:-yr '^',t|c-.rt-:;-"IlK.F. Holle Ji-.i.g Ju r51 "; '4,;lI .nr,-Jl ..rLpHl .r ,y'y*fr ,L u!, (liJ .pt-)l 'Jl;* ;btt U ot* a'u- a;.al gX-)f ,.ll.sf., SnouckHurgronje GJ-fu-r^ dr,:- at+ ,;!1 (ljJ l.ur u t;1 a,.r(.J-t l}} ..1,u oi ^-r{Jt !rJ.i .a-L*Jl e/ sJ Je J<a.
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    Roadside village between Malang and Selecta NOTES ON CONTEMPORARY INDONESIAN POLITICAL COMMUNICATION Benedict R. OfG. Anderson With the appearance in 1970 of Indonesian Political Thinking, students of Indonesian society and politics were for the first time presented with a wide-ranging collection of writings and speeches by important Indonesian politicians and intellectuals in the post-1945 period.1 The timing of its publication was not fortuitous: it clearly reflected a steadily growing scholarly interest in Indonesian ideology and political discourse.2 Recent work by Dahm, Weatherbee, Legge and Mortimer has been devoted to pioneering analysis of important segments of Indonesian political thought.3 Their writings show not only how rich this field of enquiry is, but also how much m m m research still needs to be done. At the same time it is useful to recognize that the materials used in this genre of research haewsssa specialized represent a particular type of political communication. In general, they take the form of more or less studied, quasi-literary and printed 1. Herbert Feith and Lance Castles, eds., Indonesian Political Thinking, 1945-1965 (Ithaca, N.Y.: Cornell University Press, 1970). For a useful critique, see Alfian, "Indonesian Political Thinking’: A Review," Indonesia, 11 (April 1971), pp. 193-200. 2. In addition, a number of translations of important individual texts by Indonesian political leaders have been published. These include: Sutan Sjahrir, Out of Exile, trans. Charles Wolf, Jr. (New York: John Day, 1949); Mohammad Hatta, Past and Future (Ithaca, N.Y.: Cornell Modern Indonesia Project, 1960); Sukarno, Mar- haen and Proletarian, trans.
  • State and Religion: Considering Indonesian Islam As Model of Democratisation for the Muslim World

    State and Religion: Considering Indonesian Islam As Model of Democratisation for the Muslim World

    CORE Metadata, citation and similar papers at core.ac.uk Provided by eDoc.VifaPol OccasionalPaper 122 State and Religion: Considering Indonesian Islam as Model of Democratisation for the Muslim World Syafi q Hasyim If you wish to support our work: Commerzbank Berlin BIC 100 400 00 Donations account: 266 9661 04 Donations receipts will be issued. Imprint: Published by the Liberal Institute Friedrich-Naumann-Stiftung für die Freiheit Reinhardtstraße 12 D–10117 Berlin Phone: +49 30.28 87 78-35 Fax: +49 30.28 87 78-39 [email protected] www.freiheit.org COMDOK GmbH Office Berlin First Edition 2013 STATE AND RELIGION: CONSIDERING INDONESIAN IsLAM AS MODEL OF DEMOCRATISATION FOR THE MUSLIM WORLD Syafiq Hasyim Paper prepared for the Colloquium on Models of Secularism, hosted by the Friedrich Naumann Stiftung, Berlin, July 31, 2013. Contents Introduction 5 Compatibility between Islam and Modern State 6 History of Indonesian Islam 10 Pancasila State 13 Indonesian Islam in Public Sphere and the State 16 Islam in the Political Sphere 19 Reform Era: Revitalisation of Islamic Ideology? 21 Indonesian Salafi-Wahhabi Groups and their Question on the Pancasila State 25 Conclusion 27 Bibliography 27 About the author 32 4 5 Introduction Since the fall of Suharto in 1998, Indonesia has been noticed by the interna- tional community as the largest Muslim country in the world (Mujani & Liddle 2004, pp. 110-11; Ananta et al. 2005). This recognition is because Indonesia has hinted more progress and improvement in democracy and human rights than other Muslim countries such as Turkey, Egypt and Pakistan. Freedom of press, the implementation of fair general elections, the distribution of power among the state institutions (trias politica) and some many others are main indicators depicting the rapid democratisation of Indonesia.
  • Negosiasi Islam Kultur Dalam Gerakan Paderi Rao Di Sumatera Tengah (1820-1833)

    Negosiasi Islam Kultur Dalam Gerakan Paderi Rao Di Sumatera Tengah (1820-1833)

    NEGOSIASI ISLAM KULTUR DALAM GERAKAN PADERI RAO DI SUMATERA TENGAH (1820-1833) Safwan Rozi STAIN Bukit Tinggi [email protected] Abstrak Gerakan Paderi di Sumatera Tengah adalah revolusi intelektual dan sebuah batas sejarah yang menentukan perkembangan Minangkabau. Di dalamnya ada elemen-elemen fanatisme, kesalehan, resistensi terhadap kolonialisme, dan juga negosiasi budaya. Tulisan ini mengkaji tipologi gerakan keagamaan dalam gerakan Paderi melalui pendekatan sejarah sosial. Pembahasan difokuskan pada sejarah gerakan Paderi, dialektika agama dan budaya lokal, serta negosiasi kaum adat dan kaum agama dalam gerakan Paderi di tanah Rao. Negosiasi adat dan Islam tersebut terjadi pada tahun 1833. Golongan adat dan golongan Paderi bersatu bahu-membahu melawan Belanda. Persatuan bukan hanya dalam bentuk kekuatan saja tapi juga dalam bentuk visi yang kemudian dikenal dengan konsensus Plakat Puncak Pato di Tabek Patah Tanah Datar yang berbunyi “Adat basandi Syarak, Syarak basandi Kitabullah dan syarak mangato adat mamakai”. Ikrar ini mengikat golongan adat dan golongan Paderi yang mengakui eksistensi adat dan eksistensi agama Islam dalam pranata sosial. Kesepakatan tersebut kemudian memperkokoh posisi kelembagaan agama dalam masyarakat Minang. Abstract THE NEGOTIATIONS OF THE CULTURAL ISLAM IN THE PADERI RAO MOVEMENT IN CENTRAL SUMATRA (1820-1833). Padri movement is a revolution in Central Sumatra and intellectual history that determines a boundary for the Minangkabau. In it there is fanaticism, coloniality resistance, piety, heroic, history of a very gradual and cultural negotiation. With the use of social history through a heuristic approach, critic and sintetict method, this paper will examine some of the typology of religious Volume 6, Nomor 1, Juni 2012 85 Safwan Rozi movements in Padri movement.
  • Islamic Law and Social Change

    Islamic Law and Social Change

    ISLAMIC LAW AND SOCIAL CHANGE: A COMPARATIVE STUDY OF THE INSTITUTIONALIZATION AND CODIFICATION OF ISLAMIC FAMILY LAW IN THE NATION-STATES EGYPT AND INDONESIA (1950-1995) Dissertation zur Erlangung der Würde des Doktors der Philosophie der Universität Hamburg vorgelegt von Joko Mirwan Muslimin aus Bojonegoro (Indonesien) Hamburg 2005 1. Gutachter: Prof. Dr. Rainer Carle 2. Gutachter: Prof. Dr. Olaf Schumann Datum der Disputation: 2. Februar 2005 ii TABLE OF RESEARCH CONTENTS Title Islamic Law and Social Change: A Comparative Study of the Institutionalization and Codification of Islamic Family Law in the Nation-States Egypt and Indonesia (1950-1995) Introduction Concepts, Outline and Background (3) Chapter I Islam in the Egyptian Social Context A. State and Islamic Political Activism: Before and After Independence (p. 49) B. Social Challenge, Public Discourse and Islamic Intellectualism (p. 58) C. The History of Islamic Law in Egypt (p. 75) D. The Politics of Law in Egypt (p. 82) Chapter II Islam in the Indonesian Social Context A. Towards Islamization: Process of Syncretism and Acculturation (p. 97) B. The Roots of Modern Islamic Thought (p. 102) C. State and Islamic Political Activism: the Formation of the National Ideology (p. 110) D. The History of Islamic Law in Indonesia (p. 123) E. The Politics of Law in Indonesia (p. 126) Comparative Analysis on Islam in the Egyptian and Indonesian Social Context: Differences and Similarities (p. 132) iii Chapter III Institutionalization of Islamic Family Law: Egyptian Civil Court and Indonesian Islamic Court A. The History and Development of Egyptian Civil Court (p. 151) B. Basic Principles and Operational System of Egyptian Civil Court (p.
  • SKRIPSI Disusun Oleh: HENDRIA IRAWAN NIM. 140301001

    SKRIPSI Disusun Oleh: HENDRIA IRAWAN NIM. 140301001

    SKRIPSI EKSISTENSI SILSILAH TAREKAT SYATTARIYAH ABU PEULEUKUNG (Studi Kasus Kecamatan Seunagan, Kabupaten Nagan Raya) Disusun Oleh: HENDRIA IRAWAN NIM. 140301001 PROGRAM STUDI AQIDAH DAN FILSAFAT ISLAM FAKULTAS USHULUDDIN DAN FILSAFAT UNIVERSITAS ISLAM NEGERI (UIN) AR-RANIRY BANDA ACEH 2019 M/1440 H EKSISTENSI TAREKAT SYATTARIYAH ABU PEULEUKUNG (STUDI KASUS KECAMATAN SEUNAGAN, KABUPATEN NAGAN RAYA) Nama : Hendria Irawan NIM : 140301001 Fakultas : Ushuluddin dan Filsafat Jurusan : Aqidah dan Filsafat Islam Pembimbing I : Dr. Damanhuri, M.Ag Pembimbing II : Raina Wildan, S.Fil.I, MA Kata Kunci : Tarekat Syattariyah Abu Habib Muda Seunagan, Jamaah Tarekat Syattariyah, Aktivitas Jamaah ABSTRAK Syekh Abdullah asy-Syattari ialah pendiri tarekat Syattariyah yang merupakan seorang ulama tasawuf terkenal di India yang wafat pada 1415 M. Ibrahim al-Kurani termasuk salah satu mursyid yang diberikan ijazah oleh Syekh Abdullah Syattari. Ibrahim al-Kurani memapankan karirnya di Madinah setelah menutut ilmu di berbagai tempat di Timur Tengah. Ia adalah ulama yang mempunyai hubungan amat luas, bukan hanya dari segi muridnya, tetapi juga kerena karyanya yang amat dikenal luas. Di Nagan Raya berkembang tarekat Syattariyah yang dikembangkan oleh Habib Muda Seunagan. Habib Muda Seunagan belajar dari Habib Syaikhuna Muhammad Yasin seorang guru dan ayah kandung sendiri untuk menyebarkan sebuah tarekat Syyattariyah. Hingga kini tarekat Syattariyah dikembangkan oleh Abu Habib Qudrat. Masalah yang diangkat dan diteliti oleh penulis adalah bagaimana aktivitas