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ISLAM NUSANTARA: Journal for the Study of Islamic History and Culture

ISLAMNUSANTARA
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Published by Universitas Nahdlatul Ulama Indonesia

ISSN : - EISSN : 27228975 DOI : https://doi.org/10.47776/islamnusantara

Core Subject : Religion, Humanities, Education, Art, Social,

Religion Arts Humanities Education Environmental Science Languange, Linguistic, Communication & Media Social Sciences Other

ISLAM NUSANTARA: Journal for the Study of Islamic History and Culture facilitates the publication of article and book reviews on the study of Islam, Muslim culture, society, politics, and history in Southeast Asia (Nusantara) and beyond. It is published twice a year and written in Indonesia, English, and Arabic. It aims to present academic insight into the social and cultural complexity of the Muslim world in Southeast Asia under the frame of dialectic between Islam and local culture or cultural realities. The journal invites scholars and experts working in various disciplines in Islamic studies, humanities, and social sciences. Articles should be original, research-based, unpublished, and not under review for possible publication in other journals. All submitted papers are subject to a review by the editors, editorial board, and blind reviewers.

Arjuna Subject : Seni dan Humaniora - Seni dan Humaniora (Lain-Lain)

Articles 139 Documents

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From Indonesia to China: The Evolving Landscape of Santri Diplomacy Xue Song; Virdika Rizky Utama
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 1 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/gfpfw650

This paper critically explores the evolution, challenges, and unique characteristics of santri diplomacy in the context of China. While globally, Indonesian Islamic organizations such as Nahdlatul Ulama (NU) and Muhammadiyah have institutionalized santri-driven diplomacy, the Chinese context reveals a different pattern. Due to China’s strict regulations on religious expression and activities, santri diplomacy in this setting operates primarily through cultural channels rather than overt religious advocacy. In China, individual santri—particularly students, scholars, and members of the Indonesian diaspora—serve as informal cultural ambassadors. Utilizing digital platforms and social media, these actors promote a positive image of Indonesia, initiate people-to-people exchanges, and foster intercultural understanding. Their activities include organizing cultural events, academic collaborations, and sharing narratives about Indonesia’s pluralistic Islam. These efforts reflect a shift from institutional diplomacy to personalized, grassroots cultural diplomacy. A distinctive feature of santri diplomacy in China is its “reverse advocacy” function: many santri seek to counter the often negative or simplistic portrayals of China’s religious environment in Indonesian media. By offering nuanced explanations and first-hand perspectives, they aim to reduce public misunderstanding and foster more balanced views among Indonesian Muslims. As diplomatic, economic, and educational relations between Indonesia and China deepen, the strategic importance of santri diplomacy will likely increase. To maximize its impact, it is essential to support santri actors through institutional recognition, capacity-building programs, and collaborative frameworks involving Islamic organizations, the Indonesian government, and educational institutions. Empowering these cultural agents will ensure that santri diplomacy continues to serve as a bridge of understanding in a complex geopolitical landscape.

Reconciling Indigenous Practices and Islamic Principles: A Comparative Analysis of the Fiqh Principles ‘Al-Dararu Yuzal’ and ‘Al-Adah Muhakkamah’ in the Panai Cultural Practice of Bugis Weddings Amalia, Ainun
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 1 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/wmzmb485

This study aims to analyze the application of fiqh principles in the “Panai” tradition within Bugis marriage customs. Panai refers to a monetary payment that a male suitor is required to provide to the bride's family to cover wedding expenses. In the Bugis tradition, Panai is considered an essential component of the dowry, functioning almost as a precondition. Without Panai, marriages within this culture are unlikely to proceed. Over time, the meaning and significance of Panai have evolved, influenced by various social factors. It now serves as a measure of a woman's family’s social status, with its value increasing for women deemed beautiful, educated, or employed in prestigious professions such as civil service. The Bugis community upholds the culture of "siri," symbolizing dignity and honor, which makes marriage a sacred institution that reflects the family’s standing. Failure to meet Panai obligations can result in a loss of siri, making the provision of Panai a sacred duty for prospective grooms. While Islam teaches that the ideal dowry is one that minimizes difficulty, the practice of Panai raises questions about its compatibility with Islamic jurisprudence, which emphasizes facilitation and fairness. This study examines the Panai tradition through the lens of two fiqh principles: al-adah muhakkamah ("custom is authoritative") and ad-Darar Yuzal ("harm shall be removed "). Employing a qualitative methodology through desk research of relevant books and articles, this study explores the intersection of local traditions and Islamic jurisprudence. The findings aim to provide deeper insights into the conflict and reconciliation between cultural practices and Islamic legal principles in the context of Bugis marriage. Ultimately, this research contributes significantly to understanding the dynamics of marriage in Makassar Bugis culture and its broader implications for the application of Islamic jurisprudence in daily life.

An-Naqdu ‘alā Dalīli Iqāmati al-Khilāfah li-Ḥizbi at-Taḥrīr Indūnīsiyā: Taḥlīlu al-Aḥādīṡ fī Tafsīr al-Qur’ān al-‘Aẓīm li-Ibni Abī Ḥātim (w. 327 H) Muhammad Azizan Fitriana; Syamsul Ariyadi; Asbiani, Abdurrahim
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 1 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v4i2.1488

This article presents a critical examination of Hizbut Tahrir Indonesia's (HTI) argument for establishing a caliphate by analyzing relevant hadiths within the framework of tafsīr bi ar-riwāyah, specifically from Tafsīr al-Qurʾān al-ʿAẓīm by Ibn Abī Ḥātim. HTI advocates for a political system based solely on the Qur’an and Hadith, rejecting other state systems as un-Islamic or even infidel. While previous studies on the caliphate often focus on historical perspectives or classical and contemporary tafsir literature, this study narrows its focus to the takhrīj (hadith authentication) of narrations used to support caliphate claims. The research employs a qualitative library-based method, utilizing a hadith takhrīj approach. It investigates three key verses commonly cited in caliphate discourse: QS. Āli ʿImrān [3]:110, QS. al-Māʾidah [5]:44, and QS. al-Māʾidah [5]:48. Hadiths linked to these verses are traced, their chains of transmission (sanad) examined, and their meanings (syarḥ) interpreted. Each narration’s authenticity is evaluated through sanad criticism, highlighting the reliability or weakness of the narrators. The findings reveal that out of eight hadiths analyzed, five are classified as ḍaʿīf (weak) and three as ḥasan (acceptable). Some narrations were deemed invalid due to problematic transmitters. Importantly, while the Qur’an mentions concepts such as khilāfah or khalīfah, none of the cited verses explicitly command the establishment of a caliphate as proposed by HTI. The study thus urges caution in employing weak or misinterpreted hadiths as foundational arguments for political ideologies.

Naẓariyyātu Dukhūli al-Islām ilā Āndūnīsiyā wa Āṡāruhā ‘alā al-Ittijāhāti li-Ḥarakāti al-Jam‘iyyāti al-Islāmiyyah: Nahḍatu al-‘Ulamā’ Namūẓajan Rahman, Khildan Aulia
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 2 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/b08c0k50

The arrival of Islam in the archipelago or Nusantara is considered one of the most important events in the history of Indonesia. Numerous theories about Islamic arrival in the archipelago, along with the historical facts, are often seen as merely facts without purpose or practical relevance. However, for history buffs, this event is a crucial milestone that influenced the formation of society and the establishment of the state. Therefore, socio-historical studies are needed to understand the dynamics of the event, including examining the role of Nahdlatul Ulama (NU) as one of the significant socio-religious movements. Nahdlatul Ulama is the largest Islamic community organization in Indonesia that holds a rich heritage of Islamic culture. Along with the development of the archipelago towards the formation of the Unitary State of the Republic of Indonesia (NKRI), various Islamic and nationalism-based movements emerged with diverse thought and historical views, including theories about the arrival of Islam in the archipelago. A literature review of the direction of the NU movement provides a unique perspective in understanding these dynamics. This paper presents a comparative analysis of evolving theories on the arrival of Islam into the archipelago, and explores the attitudes of intellectuals affiliated with various movements, particularly within the framework of Nahdlatul Ulama's view as an axis of intellectual and historical upheaval.

Produksi Hukum Islam di Jawa Abad ke-15: Studi Historis atas Peran Walisongo dalam Kesultanan Demak Muflih Rofal; Dzulkifli Hadi Imawan
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 2 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/0m970y67

As the first Islamic kingdom in Java, the Sultanate of Demak played a crucial role in integrating Islamic teachings with the pre-existing political and legal structures of the region. Far from being limited to religious rituals or spiritual concerns, the application of Islamic law in Demak extended into various aspects of governance, social regulation, and public ethics. This integration marked a significant transformation in Javanese society, as Islamic norms gradually began to influence decision-making processes, judicial practices, and administrative structures. One of the most significant features of the Demak period was the emergence of Islamic educational institutions, which served as centers for both religious instruction and intellectual development. These institutions not only provided a formal setting for the study of the Qur’an, Hadith, and fiqh (Islamic jurisprudence), but also helped shape a generation of scholars and leaders who would continue the process of Islamization throughout Java. At the heart of this intellectual and spiritual movement were the ulama, particularly the legendary Walisongo (Nine Saints), whose influence extended beyond religious teaching. Through da'wah (missionary work), educational outreach, and social leadership, the Walisongo helped embed Islamic legal and moral values into the everyday lives of the Javanese people. Their holistic approach combined law, ethics, and community welfare, thereby facilitating both spiritual growth and social harmony. The legacy of the Demak Sultanate, therefore, lies not only in its political achievements but also in its pivotal contribution to the institutionalization of Islamic law and education in Java’s historical landscape.

Dialektika Islam dalam Budaya Lokal: Pengaruh Aluk Todolo dan Misi Kekristenan terhadap Perkembangan Islam serta Lahirnya Islam Toraja Tarran, Belo; Siti Nabilah
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 1 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/08bd5w12

The presence of Islam in Toraja has had a social impact on the life of the Toraja people. Currently, Toraja is known as a very tolerant area and upholds the value of religious differences. The cultural influences that occur in Toraja society are largely influenced by religion and beliefs. There have been at least four social changes caused by religion and beliefs, starting from the arrival of Aluk 777, Aluk Sanda Saratu', Islam and Christianity. Long before Christianity entered and became the majority religion, Islam was first present in Toraja through trade, marriage and missionary routes. However, in its development, Islam faced various challenges and obstacles. This article will review the development of Islam in Toraja and the factors that caused the slowspread of Islam, as well as the emergence of the concept of Toraja Islam.This research uses qualitative methods with a literature approach, direct observation and interviews. Apart from that, this research also applies historical methods which include four stages of work, namely heuristics, source criticism, interpretation, and historiography. To develop theory and draw conclusions, the author will take a cultural historical and anthropological approach. The results of this research show differences with previous articles written by Johan Wahyudi (2019) examining the causes of the stagnation of Islamization in Tana Toraja. The results of the research found three reasons why Islam is not the dominant religion in Toraja society, namely the sentiment of Toraja society towards Islam due to the invasion of Bone troops. to Toraja, chaos caused by the coffee war and zending activities which surpassed Islamic preaching because it was also supported by the Dutch East Indies government. In this article, the author finds six reasons why Islam is not the majority religion in Toraja. First, the influence of the teachings of aluk todolo is very strong. Second, the sentiment of the Toraja people towards Islam due to the invasion of the Bone kingdom in the 17th century. Third, the sentiment of the Torajan people towards Islam due to the coffee war and slave trade. Fourth, the process of cultural acculturation is slow. Fifth, Christianization carried out by the Dutch East Indies government and zending. Sixth, memories of the dark times caused by the DI/TII incident by Kahar Mudzakkar and the Andi Sose incident.

Kosmopolitanisme Kehidupan Intelektual di Ḥijāz sebelum Wahabisme, Studi Kasus Sintesis Teologi Asya’ri-Akbari oleh Ibrāhim al-Kurānī (w. 1690 M) M. Khoirul Huda
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 2 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/ccewkk16

The study of Islam in the archipelago cannot be separated from the intellectual dynamics in Ḥijāz. This is as shown by the study of Bruinessen, Azra, and Fathurrahman. On the other hand, very few have commented on the condition of Ḥijāz in the 16th to 19th centuries. The book Intellectual Life in the Ḥijāz before Wahhabism Ibrāhīm al-Kūrānī's (d. 1101/1690) Theology of Sufism by Naser Dumairieh tries to fill the gap. Using tsabat books, books that contain scientific sanad that connect with the authors of classical works, Dumairieh explores the circulation of knowledge, figures and works in the region. He found that the circulation of science in Ḥijāz was so intensive that it succeeded in giving birth to dynamics that influenced other regions in the Islamic world, especially Southeast Asia. The intellectuals of Ḥijāz, represented by the figure of Ibrāhīm al-Kūrānī valued the transmissive (manqūl) and rational (ma'qūl) sciences. The result of this scientific dynamic is the success of synthesizing theology and Sufism within the framework of the Ash'ari-Akbari fusion. This synthesis view was accepted by students from Southeast Asia such as Abdurrauf al-Singkilī and Yūsuf al-Makassarī. The intellectual dynamics of 16th-century Ḥijāz show that the Islamic world of the post-classical period cannot be categorized as an era of regression.

Managing Diversity, Rewriting Memory: A Historical Perspective on Religious Pluralism and Conflict in Indonesia Rumadi
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 2 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/eprwcf05

This paper explores how the Indonesian government—especially at the local level—has historically engaged in resolving religious freedom-related conflicts. Unlike most studies that trace the roots of religious violence to ideological tensions between religion and the state, this research focuses on the actual mechanisms of conflict resolution and reconciliation, particularly in the post-Reformasi period when decentralization redefined governance structures. It argues that religious conflict resolution in Indonesia is shaped less by normative ideals of religious freedom and more by pragmatic political calculations and the pursuit of social recognition. Local governments often broker informal agreements aimed at preserving public order, without challenging dominant religious ideologies or addressing structural discrimination. Grounded in a socio-historical approach, this study analyzes three prolonged religious conflict cases: the displacement of Shi’ite communities in Sampang, the forced relocation of Ahmadis in West Nusa Tenggara, and the church permit dispute involving GKI Yasmin in Bogor. Data were collected through interviews, field observations, media analysis, and official documents. The findings suggest that reconciliation processes in Indonesia are contingent, varied, and shaped by local political contexts. While some local leaders play constructive roles in de-escalation and facilitating return or relocation, others repro duce discrimination or tolerate intolerant groups. This paper concludes that religious conflict resolution in Indonesia is a historically contingent and politically mediated process. It reflects broader tensions between democratic ideals and the persistence of majoritarian religious politics. Recognition—understood not as identity politics but as constitutional inclusion—emerges as a foundational principle for reconciliation and plural coexistence.

Madrasah, Identitas, dan Kekuasaan Kolonial: Sejarah Madrasah Nahdlatul Wathan di Semarang, 1900–1940 Tedi Kholiludin
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 2 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/264xd674

This article examines the growth of the Nahdlatul Wathon Madrasah in Semarang during the colonial era. Madrasah Nahdlatul Wathon was established more than a decade before the founding of Nahdlatul Ulama (NU). As an educational institution managed by traditionalist Muslim circles, the madrasah served as a new space to embody long-standing religious values. It was a branch of a similarly named madrasah in Surabaya. This study seeks to answer three key questions: What were the background factors behind the emergence of the Nahdlatul Wathon Madrasah in Semarang? How can its emergence be understood as a social process? And how does the madrasah represent the construction of indigenous Muslim identity? Data were collected through newspapers, archival sources, and other literature that describe the colonial context. Using a socio-historical approach, this study addresses the questions above. The findings suggest that the establishment of the Nahdlatul Wathon Madra sah in Semarang was driven by the expansion of this educational institution into various cities and supported by Semarang’s ongoing modernization. Regarding social process, the madrasah in Semarang reflects a case of cultural transposition—a vessel that preserves its original meanings and values despite being situated in a different context. Ultimately, the Nahdlatul Wathon Madrasah served a dual function for the Semarang community: it provided a new space for consolidating traditional Muslim identity and offered a new articulation of Islamic identity in an urban area that was still evolving and seeking its own form.

Rewriting Westphalia and Reviving Bandung: The Historical Trajectory of Nahdlatul Ulama’s Global Islamic Vision Sus Eko Ernada
Islam Nusantara: Journal for the Study of Islamic History and Culture Vol. 6 No. 2 (2025): Islam Nusantara: Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/a46kmx78

This paper explores how the Muslim world today faces a fragmentation that echoes Europe's bloody religious wars prior to the Treaty of Westphalia (1648) and the colonial subjugation that triggered the Bandung Conference (1955). At a time when sectarianism, radicalism, and external securitisation threaten the coherence of Islamic civilisation, Nahdlatul Ulama (NU), Indonesia's largest Muslim organisation, emerges as a unique actor striving for renewal. This article examines NU's global initiatives through the dual historical lenses of Westphalia and Bandung, proposing that NU seeks not only to establish a "Muslim Westphalia"—an order based on peaceful coexistence among Islamic traditions—but also to reignite the "Spirit of Bandung"—a decolonial movement for Islamic dignity, independence, and pluralism. Through initiatives like Humanitarian Islam and the R20 Forum, NU offers a model of civil Islam that challenges both internal extremism and external domination. Furthermore, the article situates NU's actions within the broader theoretical frameworks of international relations, highlighting the organisation's attempt to create an "Islamic international society" based on pluralism, sovereignty, and mutual respect, echoing the foundations of the Westphalian system but adapted to the Muslim world's realities. At a time when global governance struggles to reconcile power with ethics, NU's experiment offers a vital blueprint for a future shaped by moral leadership rather than coercive dominance. Ultimately, NU's efforts represent a critical, if precarious, experiment in building a new Islamic global order rooted not in hegemony or militarism but in ethical leadership, pluralism, and the global public good, offering an alternative vision for the future of international Islamic engagement.

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Editorial Address Faculty of Islam Nusantara, UNUSIA Jl. Taman Amir Hamzah No.5, RT.8/RW.4, Pegangsaan, Menteng, Kota Jakarta Pusat, Daerah Khusus Ibukota Jakarta 10430

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+6281286844484

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Faculty of Islam Nusantara, UNUSIA Jl. Taman Amir Hamzah No.5, RT.8/RW.4, Pegangsaan, Menteng, Kota Jakarta Pusat, Daerah Khusus Ibukota Jakarta 10430

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