|
|
- Contents and Forewords of INSANCITA Journal, Issue of February 2020
Authors: Editor Journal INSANCITA
Abstract: INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia. This journal, with ISSN 2443-2776 (print) and ISSN 2657-0491 (online), was firstly published on 5th February 2016, in the context to commemorate the Dies Natalies of HMI (Himpunan Mahasiswa Islam or Islamic Students Association) in Indonesia. The INSANCITA journal has been organized by the Alumni of HMI, who work as Lecturers at the HEIs (Higher Education Institutions) in Indonesia; and published by Minda Masagi Press as a publisher owned by ASPENSI (the Association of Indonesian Scholars of History Education) in Bandung, West Java, Indonesia. The INSANCITA journal is published twice a year i.e. every February and August.Jakarta, Indonesia: February 27, 2020. Prof. Dr. M. Dien Madjid
A Guest Editor of INSANCITA Journal for February 2020 Edition in Bandung; and Full Professor of History at the Department of Islamic Civilization UIN (State Islamic University) Syarif Hidayatullah in Jakarta, Indonesia. E-mail: dr.dienmadjid@yahoo.com
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1334
Issue No: Vol. 5, No. 1 (2020)
- Editors and Guidelines for the Authors, INSANCITA Journal, Edition of
February 2020
Authors: Editor Journal INSANCITA
Abstract: INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia. This journal, with ISSN 2443-2776 (print) and ISSN 2657-0491 (online), was firstly published on 5th February 2016, in the context to commemorate the Dies Natalies of HMI (Himpunan Mahasiswa Islam or Islamic Students Association) in Indonesia. The INSANCITA journal has been organized by the Alumni of HMI, who work as Lecturers at the HEIs (Higher Education Institutions) in Indonesia; and published by Minda Masagi Press as a publisher owned by ASPENSI (the Association of Indonesian Scholars of History Education) in Bandung, West Java, Indonesia. The INSANCITA journal is published twice a year i.e. every February and August.Bandung, Indonesia: February 27, 2020. Dr. Haji Berliana Kartakusumah
Editor-in-Chief of INSANCITA Journal in Bandung; and Senior Lecturer at the Faculty of Education and Teacher Training UNIDA (University of Djuanda) in Ciawi, Bogor, West Java, Indonesia. E-mail: berlianakartakusumah@yahoo.com
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1335
Issue No: Vol. 5, No. 1 (2020)
- Investigating the Importance of Wearing Hijab by Muslim Women
Authors: Kamal-deen Olawale Sulaiman, Fatai Gbenga Raifu
Pages: 1 - 18
Abstract: ABSTRACT: In the West, many regard the “hijab” (veil) as a sign of oppression, with women forced to wear the garments by men. To throw light on this important issue, the current study focuses on the importance of wearing “hijab” by Muslim women according to “Al-Qur’an” (holy book of Islam) and “Al-Sunna” (Prophet Muhammad Tradition). It will also looks at the concept, the place, and the reasons why Allah SWT (Subhanahu Wa-Ta’ala or God Almighty) ordered Muslim women to wear “hijab”. The study is theoretical in nature and qualitative approach, the existing available literatures, and research work related to the topic of “hijab” will be reviewed. The study reveals that, in the seventh century, Arabia was existed as a patriarchy that objectified women and deemed them to be worthy of some respect based on their lineage and fortune. Only upper-class women wore “hijab” then. The “hijab”, therefore, worn by them at that point was one step further taken by Islam to erase the social hierarchy implemented on women. It also revealed that there are many importance of “hijab”, such as: to obey God and to be known as respectable women. It also “hijab” frees women from being thought of as sexual objects of desire, or from being valued for their looks, or body shape rather than their minds and intellect. The paper also notes that in many dry and hot countries, like in the Middle East for example, “hijab” helps women keep their hair cleaner for a longer time by protecting it from wind and dirt. It also protects the hair, as well as the face, from the burning rays of the sun. KEY WORD: Importance of Hijab; Muslim Women; Al-Qur’an and Al-Sunna; Islamic Veil. ABSTRAKSI: “Investigasi Pentingnya Mengenakan Jilbab oleh Wanita Muslim”. Di negara-negara Barat, banyak yang menganggap jilbab sebagai tanda penindasan, dengan wanita dipaksa untuk mengenakan pakaian tertutup oleh pria. Untuk menyoroti masalah penting tersebut, penelitian ini berfokus pada pentingnya mengenakan jilbab oleh wanita Muslim menurut Al-Qur'an dan Al-Sunnah. Ini juga akan melihat konsep, tempat, dan alasan mengapa Allah SWT (Subhanahu Wa-Ta'ala) memerintahkan wanita Muslim untuk mengenakan jilbab. Studi ini bersifat teoritis dan pendekatan kualitatif, literatur yang tersedia, dan tindakan penelitian terkait dengan topik jilbab akan ditinjau. Studi ini mengungkapkan bahwa, pada abad ketujuh, negeri Arab adalah sebagai patriarki yang mengobjektifkan perempuan dan menganggap mereka layak dihargai berdasarkan garis keturunan dan kekayaan mereka. Hanya wanita kelas atas yang memakai jilbab saat itu. Jilbab, oleh karenanya, dikenakan oleh mereka pada saat itu adalah satu langkah lebih lanjut yang diambil oleh Islam untuk menghapus hierarki sosial yang diterapkan pada perempuan. Ini juga mengungkapkan bahwa ada banyak pentingnya jilbab, seperti: untuk taat kepada Tuhan dan dikenal sebagai wanita terhormat. Juga, jilbab membebaskan wanita dari anggapan sebagai objek hasrat seksual, atau dihargai karena penampilan mereka, atau bentuk tubuh daripada pikiran dan kecerdasan mereka. Makalah ini juga mencatat bahwa di banyak negara yang beriklim kering dan panas, seperti di negara-negara Timur Tengah contohnya, jilbab membantu wanita menjaga rambut mereka lebih tahan lama dengan melindunginya dari angin dan kotoran. Ini juga melindungi rambut, serta wajah, dari sinar matahari yang membakar.KATA KUNCI: Pentingnya Jilbab; Wanita Muslim; Al-Qur’an dan Al-Sunnah; Jilbab Islami. About the
Authors : Kamal-deen Olawale Sulaiman, Ph.D. is an Associate Professor at the Department of Religious Studies, Ekiti-State University, PMB 5363, Ado-Ekiti, Nigeria. Fatai Gbenga Raifu is an Assistant Lecturer at the Department of Religious Studies, Ekiti State University, PMB 5363, Ado-Ekiti, Nigeria. For academic interests, the
Authors are able to be contacted via their e-mails address at: kamaldeen.sulaiman@eksu.edu.ng and meetfattyonnet@yahoo.com Suggested Citation: Sulaiman, Kamal-deen Olawale & Fatai Gbenga Raifu. (2020). “Investigating the Importance of Wearing Hijab by Muslim Women” in INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 5(1), February, pp.1-18. Bandung, West Java, Indonesia: Minda Masagi Press owned by ASPENSI, with ISSN 2443-1776 (print) and ISSN 2657-0491 (online). Article Timeline: Accepted (December 27, 2019); Revised (January 15, 2020); and Published (February 28, 2020).
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1328
Issue No: Vol. 5, No. 1 (2020)
- Peranan K.H. Abdul Wahid Hasyim dalam Pembaharuan Pendidikan Islam di
Pesantren Tebuireng, Jombang, Jawa Timur, Indonesia, 1934-1953
Authors: Asifa Nurfadilah, Agus Mulyana, Andi Suwirta
Pages: 19 - 42
Abstract: ABSTRAKSI: Artikel ini – dengan menggunakan pendekatan kualitatif, metode historis, dan studi literatur – mengkaji tentang upaya pembaharuan pendidikan Islam di sebuah Pesantren oleh seorang tokoh Kyai Haji. Tokoh tersebut bernama Abdul Wahid Hasyim, dimana ia mengusulkan kepada ayahandanya, K.H. (Kyai Haji) Hasyim Asy’ari, untuk melakukan pembaharuan dalam hal metode pengajaran dan cakupan materi ajar di Pesantren Tebuireng. Beberapa usulan itu, pada awalnya, ternyata mendapat penolakan, baik dari masyarakat, ulama, bahkan dari ayahandanya sendiri. Tetapi, kemudian, ide-ide pembaharuan Abdul Wahid Hasyim ada pula yang diterima dan diterapkan di Pesantren Tebuireng, salah satunya dengan mendirikan Madrasah Nizamiyah pada tahun 1934. Adapun aspek-aspek pendidikan Islam yang diperbaharui oleh Abdul Wahid Hasyim, diantaranya, adalah: (1) Tujuan Pendidikan untuk membentuk Santri yang bertakwa dan berwawasan luas; (2) Kurikulum atau “Leerplan” dengan dimasukkannya berbagai materi ajar non-agama Islam, seperti Sains, Matematika, Bahasa Inggris, dan Belanda; serta (3) Metode Pengajaran untuk membentuk daya kritis dan inisiatif para Santri di Pesantren. KATA KUNCI: Peranan Kyai Haji; Pembaharuan Pendidikan Islam; Pesantren Tebu Ireng; Madrasah Nizamiyah. ABSTRACT: “The Role of K.H. Abdul Wahid Hasyim in Reforming Islamic Education in the Tebuireng Islamic Boarding School, Jombang, East Java, Indonesia, 1934-1953”. This article – using the qualitative approach, historical method, and literature review – examines the efforts to renewal Islamic education in an Islamic boarding school by a prominent of Islamic clerics. The figure is named Abdul Wahid Hasyim, where he proposed to his father, K.H. (Kyai Haji) Hasyim Asy’ari, to make updates on teaching methods and the scope of teaching materials in the Tebuireng Islamic boarding school. However, some of his proposals turned out to be rejected, both from the community, clerics, even by his father own-elf. But, then, Abdul Wahid Hasyim's ideas were accepted and applied in the Tebuireng Islamic boarding school, one of which was the establishment of the Nizamiyah Islamic modern school or “Madrasah” in 1934. The aspects of Islamic education that were renewed by Abdul Wahid Hasyim included: (1) Purpose of Education is to form students who are cautious and broadminded; (2) Curriculum or “Leerplan” with inclusion of variety of non-religious teaching materials, suah as Science, Math, English, and Dutch languages; and (3) Tutorial Teaching Methods to form critical power and students initiatives in Islamic boarding school. KEY WORD: The Role of Clerics; Islamic Education Renewal; Tebuireng Islamic Boarding School; Nizamiyah Islamic Modern School.   About the
Authors : Asifa Nurfadilah, S.Pd. adalah Alumni Departemen Pendidikan Sejarah FPIPS UPI (Fakultas Pendidikan Ilmu Pengetahuan Sosial, Universitas Pendidikan Indonesia) di Bandung. Dr. Agus Mulyana dan Andi Suwirta, M.Hum. adalah Dosen Senior di Departemen Pendidikan Sejarah FPIPS UPI di Bandung, Jawa Barat, Indonesia. Untuk kepentingan akademik, Penulis bisa dihubungi melalui alamat emel: asifanurfadilah21@student.upi.edu dan suciandi@upi.eduSuggested Citation: Nurfadilah, Asifa, Agus Mulyana & Andi Suwirta. (2020). “Peranan K.H. Abdul Wahid Hasyim dalam Pembaharuan Pendidikan Islam di Pesantren Tebuireng, Jombang, Jawa Timur, Indonesia, 1934-1953” in INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 5(1), February, pp.19-42. Bandung, West Java, Indonesia: Minda Masagi Press owned by ASPENSI, with ISSN 2443-1776 (print) and ISSN 2657-0491 (online). Article Timeline: Accepted (November 10, 2019); Revised (December 14, 2019); and Published (February 28, 2020).
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1329
Issue No: Vol. 5, No. 1 (2020)
- Revitalisasi Islam Nusantara di Era Digital: Antara Harapan dan Kenyataan
Authors: Mukodi Mukodi
Pages: 43 - 54
Abstract: ABSTRAKSI: Artikel ini – dengan menggunakan pendekatan kualitatif, metode historis, tinjauan literatur, dan analisis deskriptif – bertujuan untuk merekonstruksi wajah Islam Nusantara di era digital. Wajah santun Islam yang selama ini ditampilkan, dijaga, dirawat, dan ditumbuhkembangkan oleh para “Salafussholih”, seperti Wali Songo, Ulama, Kyai Kampung, Santri, dan Komunitas Moderat, menjadi tercoreng oleh ulah sebagian kecil pemeluk Islam radikal. Padahal, apa yang ditampilkan Islam radikal senyatanya bukanlah gambaran Islam Nusantara (Indonesia) itu sendiri. Arena kontestasi Islam radikal yang diekspos sedemikian rupa, baik melalui surat kabar, televisi, media sosial, maupun dunia maya seperti Website, Blogger, Twitter, Face Book, AhatsApp, pada hakikatnya menjadi kunci eksistensi kelompok mereka. Ada tiga hal yang ditemukan dalam kajian ini. Pertama, Konstruksi Islam Nusantara sebagai Rumah Besar Islam di Indonesia, yang dipraktekkan melalui akulturasi kebudayaan lokal dan Islam, di antaranya melalui tradisi ziarah kubur, tradisi tahlilan, tradisi wiridan, tradisi kenduri atau slametan, tradisi barjanzi, tradisi Peringatan Hari Besar Islam, dan tradisi silaturrahmi. Kedua, Kontestasi Wajah Baru Islam Nusantara di Dunia Maya, yang dapat diformat melalui empat model: Islam Nusantara virtual tanpa identitas, Islam Nusantara virtual berbasis swadaya pesantren, Islam Nusantara virtual berbasis komunitas, dan Islam Nusantara virtual berbasis NU (Nahdlatul Ulama). Ketiga, Reposisi Ulama Masa Kini sebagai Penggerak Islam Nusantara, yang ditandai dengan adanya ekspos fakto atas aktivitas Kyai yang “maslahah” atau bermanfaat bagi umat Islam di dunia maya. KATA KUNCI: Islam Nusantara Virtual; Insklusivisme Islam; Reposisi Ulama. ABSTRACT: “Revitalizing Archipelagic Islam in the Digital Age: Between Hope and Reality”. This article – using a qualitative approach, historical methods, literature review, and descriptive analysis – aims to reconstruct the face of Archipelagic Islam in the digital age. The polite faces of Islam that have been displayed, guarded, cared for and developed by the “Salafussholihs”, such as Nine Saints, Islamic Scholars, Kampung Clerics, Islamic Boarding School Students, and Moderate Community, have been tarnished by the actions of a small part of radical Muslims. In fact, what is shown by radical Islam is actually not a picture of Archipelagic (Indonesian) Islam itself. Arena of radical Islamic contestation that is exposed in such a way, whether through newspapers, television, social media, or cyberspace such as Website, Blogger, Twitter, Face Book, AhatsApp, is essentially the key to their group's existence. There are three things found in this study. Firstly, the Construction of the Archipelagic Islam as a Large Islamic House in Indonesia, which is practiced through local and Islamic cultural acculturation, including through the grave pilgrimage tradition, “tahlilan” tradition, “wiridan” tradition, “kenduri” tradition or “slametan”, the “barjanzi” tradition, the commemoration of Islamic holidays, and the tradition of “silaturrahmi”. Secondly, the Contestation of the New Face of Archipelagic Islam in Cyberspace, that can be formatted through four models: a virtual Archipelagic Islam without identity, a virtual Archipelagic Islam based on Islamic boarding school, a virtual Archipelagic Islam based on a community, and a virtual Archipelagic Islam based on NU (Nahdlatul Ulama). Thirdly, Repositioning of the Islamic Scholars as the Activator of Archipelagic Islam, one of which is marked by factual exposure to the activities of the Clerics which is “maslahah” or beneficial for the Islamic communities in cyberspace.KEY WORD: Virtual Archipelagic Islam; Islamic Inclusivism; Repositioning of Islamic Scholars.About the Author: Dr. Mukodi adalah Dosen Senior di STKIP PGRI (Sekolah Tinggi Keguruan dan Ilmu Pendidikan, Persatuan Guru Republik Indonesia) di Pacitan, Jawa Timur, Indonesia. Untuk kepentingan akademik, Penulis bisa dihubungi dengan alamat emel: mukodi@yahoo.comSuggested Citation: Mukodi. (2020). “Revitalisasi Islam Nusantara di Era Digital: Antara Harapan dan Kenyataan” in INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 5(1), February, pp.43-54. Bandung, West Java, Indonesia: Minda Masagi Press owned by ASPENSI, with ISSN 2443-1776 (print) and ISSN 2657-0491 (online). Article Timeline: Accepted (October 28, 2019); Revised (December 27, 2019); and Published (February 28, 2020).
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1330
Issue No: Vol. 5, No. 1 (2020)
- Recurring Cases of Child Rape in Nigeria: An Issue for Church Intervention
Authors: Adesanya Ibiyinka Olusola, Clement Ogunlusi
Pages: 55 - 72
Abstract: ABSTRACT: In Nigerian society, there has been an upsurge in incidents of child rape and, to a large extent, the girl child is no longer safe. It is, therefore, that this paper – using the qualitative approach, literature review, and interview methods – examined what should be the Church responsibilities in addressing the matter. It is noted in the newspaper that number of reported cases are only a tip of the iceberg. Many are never reported, because parents would want to shield their daughters from embarrassment of the society stigmatization, or possibly the victims are threatened verbally or physically by the abusers. However, the newspaper also noted that the Bible speaks forcefully against sexual exploitation. Throughout Scripture, sexual relations are portrayed as holy, ordained of God at the time of creation, not to be indulged in frivolously, and certainly not to involve violent trampling of the rights and dignity of the female. However, rape is an endemic reality in Biblical time. The work noted that the Church need to admit that child rape happens. So the paper recommended that the Church has the responsibilities of finding healings for the victims of child rape through pastoral, theological, and ministry of support. Then, given the society we live in, the Church owes its members an educational program that facilitates awareness of rape and its personal, psychological, sociological, legal, and moral consequences. KEY WORD: Rape; Girl Child; Church Responsibility; Abusers; Victims. ABSTRAKSI: “Kasus-kasus Perkosaan Anak yang Berulang di Nigeria: Suatu Isu untuk Intervensi Gereja”. Dalam masyarakat Nigeria, telah terjadi peningkatan dalam kasus pemerkosaan anak dan, sebagian besar, anak perempuan tidak lagi aman. Oleh karena itu, makalah ini – menggunakan pendekatan kualitatif, tinjauan literatur, dan metode wawancara – meneliti apa yang seharusnya menjadi tanggung jawab Gereja dalam menangani masalah tersebut. Tercatat di koran bahwa jumlah kasus yang dilaporkan hanyalah puncak gunung es. Banyak yang tidak pernah dilaporkan, karena orang tua ingin melindungi anak perempuan mereka dari rasa malu terhadap stigmatisasi masyarakat, atau mungkin para korban diancam secara verbal atau fisik oleh para pelaku pemerkosaan. Namun, surat kabar itu juga mencatat bahwa Alkitab berbicara dengan tegas menentang eksploitasi seksual. Di seluruh Alkitab, hubungan seksual digambarkan sebagai kudus, ditahbiskan oleh Tuhan pada saat penciptaan, tidak untuk dimanjakan dengan sembrono, dan tentu saja tidak melibatkan kekerasan menginjak-injak hak-hak dan martabat perempuan. Namun, pemerkosaan adalah realitas endemik di zaman Alkitab. Pekerjaan itu mencatat bahwa Gereja perlu mengakui pemerkosaan anak terjadi. Makalah ini merekomendasikan bahwa Gereja memiliki tanggung jawab untuk menemukan penyembuhan bagi para korban perkosaan anak melalui pelayanan pastoral, teologis, dan dukungan pelayanan. Kemudian, mengingat masyarakat tempat kita tinggal, Gereja berhutang kepada para jamaahnya sebuah program pendidikan yang memfasilitasi kesadaran akan perkosaan dan konsekuensinya secara pribadi, psikologis, sosiologis, hukum, dan moral.KATA KUNCI: Pemerkosaan; Anak Perempuan; Tanggungjawab Gereja; Pelaku Kekerasan; Korban.  About the
Authors : Dr. Adesanya Ibiyinka Olusola is an Associate Professor at the Department of Religious Studies, Ekiti State University, Ado-Ekiti, Nigeria; and Dr. Clement Ogunlusi is a Lecturer at the Department of Religious Studies, Ekiti State University, Ado-Ekiti, Nigeria. For academic interests, the
Authors are able to be contacted via e-mail address at: olusolaibiyinka@yahoo.com Suggested Citation: Olusola, Adesanya Ibiyinka & Clement Ogunlusi. (2020). “Recurring Cases of Child Rape in Nigeria: An Issue for Church Intervention” in INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 5(1), February, pp.55-72. Bandung, West Java, Indonesia: Minda Masagi Press owned by ASPENSI, with ISSN 2443-1776 (print) and ISSN 2657-0491 (online). Article Timeline: Accepted (October 28, 2019); Revised (December 27, 2019); and Published (February 28, 2020).
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1331
Issue No: Vol. 5, No. 1 (2020)
- Sejarah Perkembangan Bahasa Arab dan Lembaga Islam di Indonesia
Authors: Sofyan Sauri
Pages: 73 - 88
Abstract: ABSTRAKSI: Artikel ini – menggunakan pendekatan kualitatif, studi literatur, dan analisis deskriptif – menunjukkan bahwa bahasa Arab adalah salah satu bahasa tertua yang masih ada sampai sekarang. Ini terjadi karena negara-negara yang berbahasa Arab secara geografis terletak secara strategis di antara tiga benua: Asia, Eropa, dan Afrika. Selain itu, negara-negara tersebut memiliki posisi penting dalam ekonomi dunia, karena mereka memasok sebagian besar minyak dunia. Faktor terpenting yang membuat bahasa Arab tetap eksis dan dipelajari oleh sebagian besar orang Indonesia adalah fungsinya sebagai bahasa untuk layanan keagamaan (Islam). Pendakwah dan pedagang dari Gujarat, India, membawa bahasa Arab ke kepulauan Indonesia – beberapa sejarawan mengatakan bahwa mereka langsung dari Arab dan Mesir. Kemudian, tulisan Arab menjadi lingua franca di kepulauan Indonesia/Melayu. Sampai saat ini, bahasa Arab masih sering dipelajari oleh Muslim Indonesia, baik melalui pendidikan formal maupun non-formal. Dalam pendidikan formal, bahasa Arab dipelajari di Indonesia mulai dari taman kanak-kanak hingga perguruan tinggi. Sementara di pendidikan non-formal, bahasa Arab dipelajari di lembaga-lembaga, seperti Pesantren dan Madrasah. Khusus untuk Pesantren dan Madrasah di Indonesia, ia memiliki sejarah yang sangat panjang, bersama dengan perjuangan bangsa Indonesia. Oleh karena itu, Pesantren dan Madrasah adalah institusi yang menanamkan nilai agama Islam dan menanggapi tantangan masyarakat Indonesia dengan segala dimensinya. Pesantren dan Masdrasah juga mengalami dinamika yang berubah, seiring dengan muncul dan berkembangnya ide-ide pembaharuan Islam di Indonesia.KATA KUNCI: Bahasa Arab; Penyebaran Islam; Lembaga Pendidikan Islam di Indonesia. ABSTRACT: “History of the Development of Arabic Language and Islamic Institutions in Indonesia”. This article – using the qualitative approach, literature study, and descriptive analysis – showed that Arabic is one of the oldest languages that still exist until now. This happens because geographically Arabic-speaking countries are located strategically among three continents: Asia, Europe, and Africa. Besides that, the Arabs countries have an important position in the world economy, because they supply most of the world oil. The most important factor that keeps Arabic exist and makes it be learned by most of Indonesian people is its function as a language for religious services (Islam). Preachers and merchants from Gujarat, India, brought Arabic to Indonesia archipelago – some historians said that they were directly from Arab and Egypt. Then, Arabic writing became lingua franca in the Indonesian/Malay archipelago. Until recently, Arabic has frequently been learned by Indonesian Moslem, either through formal or non-formal education. In the formal education, Arabic is learned in Indonesia started from kindergarten to college. While in non-formal education, Arabic is learned in the institutions, such as Islamic Boarding School (Persantren) and Islamic Modern School (Madrasah). Specifically for Islamic Boarding School and Islamic Modern School in Indonesia, it has very long history, along with the struggle of Indonesia nation. Therefore, Islamic Boarding Schools and Islamic Modern Schools are institutions that instill the values of Islam and respond to the challenges of Indonesian society with all its dimensions. Islamic Boarding School and Islamic School also experience the changing dynamic together with the emergence and development of Islamic ideas of reform in Indonesia.KEY WORD: Arabic Language; Spreading of Islam; Islamic Education Institutions in Indonesia. About the Author: Prof. Dr. Sofyan Sauri adalah Dosen di Departemen Pendidikan Bahasa Arab FPBS UPI (Fakultas Pendidikan Bahasa dan Sastera, Universitas Pendidikan Indonesia), Jalan Dr. Setiabudhi No.229 Bandung 40154, Jawa Barat, Indonesia. Untuk kepentingan akademik, Penulis bisa dihubungi melalui alamat emel: sofyansauri@upi.eduSuggested Citation: Sauri, Sofyan. (2020). “Sejarah Perkembangan Bahasa Arab dan Lembaga Islam di Indonesia” in INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia, Volume 5(1), February, pp.73-88. Bandung, West Java, Indonesia: Minda Masagi Press owned by ASPENSI, with ISSN 2443-1776 (print) and ISSN 2657-0491 (online). Article Timeline: Accepted (December 27, 2019); Revised (January 25, 2020); and Published (February 28, 2020).
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1332
Issue No: Vol. 5, No. 1 (2020)
- Info-INSANCITA-Edutainment, Edition of February 2020
Authors: Editor Journal INSANCITA
Pages: 89 - 100
Abstract: INSANCITA: Journal of Islamic Studies in Indonesia and Southeast Asia. This journal, with ISSN 2443-2776 (print) and ISSN 2657-0491 (online), was firstly published on 5th February 2016, in the context to commemorate the Dies Natalies of HMI (Himpunan Mahasiswa Islam or Islamic Students Association) in Indonesia. The INSANCITA journal has been organized by the Alumni of HMI, who work as Lecturers at the HEIs (Higher Education Institutions) in Indonesia; and published by Minda Masagi Press as a publisher owned by ASPENSI (the Association of Indonesian Scholars of History Education) in Bandung, West Java, Indonesia. The INSANCITA journal is published twice a year i.e. every February and August.Bandung, Indonesia: February 27, 2020. Sri R. Rosdianti, M.M.Pd.
Direktor of Minda Masagi Press owned by ASPENSI in Bandung, West, Java, Indonesia.
PubDate: 2020-08-09
DOI: 10.2121/incita-jisisea.v5i1.1333
Issue No: Vol. 5, No. 1 (2020)
|
Open Access journal
