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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 Articles should be original, research-based, unpublished, and not under review for possible publication in other journals.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 110 Documents

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Islam Nusantara and the Challenges of Political Islam in the Contemporary World Mahmoodreza Esfandiar
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 1 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i1.147

The purpose of this study is to investigate the most important challenges of Nusantara Islam with political Islam in the contemporary world. For this purpose, first the most important Islamic intellectual currents in Indonesia, namely traditional Islam, religious reformism and liberal Islam, are discussed. The religious reform movement in Indonesia has always been influenced by major Islamic centers in the Middle East such as Mecca, Medina and Cairo. The current of traditional Islam is in fact the heritage of Islamic culture of this region. Islam liberal is also influenced by modern Muslim thinkers such as Fadl al-Rahman. This article seeks to answer these questions of how the religious reform movement in the Malay world, especially in the pre-modern Indonesian archipelago, took shape and how the traditional movement reacted to it. Also, what are the most important features of Islamic thought and the current of religious reform and intellectualism in Indonesia? Finally, a picture of the situation of these three currents in Indonesia is drawn and the important role of Islam Nusantara in resolving the crises of the contemporary period is explained with emphasis on the thoughts of Abdul Rahman wahid.

الفكر الديني في مشروع مؤسسة مؤمنون بلا حدود : قرأة نقدية Hirreche Baghdad Mohamed
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 1 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i1.237

The religious phenomenon becomes a subject of reflection from the moment it is practiced by human beings, because it must be understood, explained and interpreted ... The revelation, the rituals and the teachings ... are fixed in sacred texts , these are the object of conservation, reading and questioning. And because the contexts in which they evolve and develop are historical, this constantly poses the modalities of harmonization and application of the texts and the way of living the faith in the present without completely breaking with the faith of the first founders, which leads to "renewal". Religious thought in Islam is part of this logic and in the contexts of this time; the Islamic religion becomes the object of research and studies in many disciplines of the human and social sciences in a critical way that has encountered an end to many postulates. More than that, religion is the main subject of many research institutions, as is the case for the Mominoun without borders Foundation, which today appeals to many Arab and Muslim academics in order to carry out its studies and studies. In our article, we opted for an approach to religious thought based on the Foundation's project. Our critical reading is devoted to the most important forum organized by the Foundation in 2014 in Marrakech.

Otoritas Agama dari Akar Rumput Islam Indonesia Alanuari Alan Alanuari
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 1 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i1.277

Komunitas Islam lokal di Indonesia menjadi kajian penting dari dua buku yang akan dibahas dalam resensi ini. Utamanya, resensi ini akan menguraikan bentuk-bentuk otoritas agama yang keberadaannya tidak dapat dipisahkan dari komunitas muslim tersebut. Buku pertama berjudul “What is Religious Authority? Cultivating Islamic Community in Indonesia” ditulis oleh Ismail Fajrie Alatas. Buku kedua diedit oleh Kathryn M. Robinson, dengan judul “Mosques and Imams; Everyday Islam in Eastern Indonesia.” Kedua buku ini sama-sama menyoroti otoritas agama yang muncul di masyarakat rural dan keduanya berbasis dinamika Islam dan budaya lokal. Dalam hal ini, kepemimpinan Islam di tingkat lokal masih menjadi faktor krusial untuk memahami bagaimana kehidupan beragama. Tidak hanya itu, ditemukan juga di buku ini bahwa otoritas agama diakui keberadaannya ketika mereka mampu menjadi bagian dari solusi persoalan sosial-budaya bahkan politik ummat. Kedua buku ini sekaligus menjadi refleksi penting bagi negara untuk memahami kehidupan beragama dalam hal bagaimana negara tidak hanya selalu merujuk pada pemimpin-pemimpin agama di tingkat pusat namun, tak kalah penting melibatkan otoritas agama di tingkat masyarakat grass root.

Theology of Culture in Muslim Southeast Asia Azhar Ibrahim
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 1 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i1.278

Theology of culture is essentially multi-disciplinary in its foundation where it should be able to appropriate discursive theology, sociology, philosophy, history, psychology etc. Theology of culture cannot be simply an exercise of appropriating the scriptural injunctions. In the history of the dissemination of Islam in this part of this world, the cultural role is instrumental in the process of Islamisation. Understanding the religious life and discourse in this region will not be completed if the realm and significance of culture is being relegated. It is imperative for Muslims in Southeast Asia to develop theology of culture as part of their intellectual and religious discourse, nourishing them with the notion of dialogue, criticality and reconstruction. In more specific term, the need to garner the interest on culture is important where student of religion could engage, like other students of culture, by giving critical religious perspectives, on a domain that affect their life and humanity as a whole. Our cultural and intellectual responses to the predicaments of our time are urgently needed, especially when the political responses always beset by more problems and confusion. To attempt an alternative approach must be recognized and made available. Herein lies the importance of a theology of culture.

Arkeologi Islam Nusantara Ali Akbar
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 1 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i1.279

Archeology is a science that continues to develop, including the development of more specialized studies such as the Archeology of Islam Nusantara. This paper describes the word and word combinations, namely Archeology, Islam, Nusantara, and Islam Nusantara, and Archeology of Islam Nusantara. As part of archeology, the Archeology of Islam Nusantara also uses objects or data, purposes, and benefits, archaeological theories, and methods. This paper raises issues regarding objects or data, objectives, and benefits, theories and methods specifically used for Archeology of Islam Nusantara. Archeology in its latest development is not only studying objects of the past but also including present day of material culture. With these developments, it is possible to study materials or objects for the benefit of the present and the future.

Rempah dan Kosmopolitanisme Islam : Koneksi Spiritual-Intelektual Palembang, Banten dan Demak dibalik Perdagangan Global Abad XV – XVI Johan Wahyudi; Ahmad Suaedy
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 1 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i1.283

Nusantara is known as the world's main supplier of spices since classical times. Various spices such as pepper, nutmeg and cloves are excellent in the international market. Studies on Indonesian spices, as conducted by Wellan, OW Wolters, J.C. Van Leur, Chalwani Michrob to Fahmi Irfani show a map of the important pepper trade in Sumatra and Java. It should be noted that the spice trade network is also related to the spiritual contact between Islam and Hindu-Buddhist teachings or local beliefs. This can be seen traces in Palembang, Banten and Demak. By using the historical method armed with a socio-economic approach, a number of historical explanations can be found. The author uses an explanation model by looking at the function of the port on the coast, its relation to trade routes in the interior. The purpose of writing this article is to present a new studyfor the historical discourse of Islam Nusantara. As is well known, seas, lakes, rivers and various watery inlets, both dynamic and static, are not a barrier to human interaction in the archipelago. In addition to the commercial aspect, which has been widely reviewed by a number of previous researchers, there is other information that has not been discussed, namely the existence of a spiritual-intellectual network that is connected between one area and another. The author finds a number of interesting facts, such as the emergence of the discourse of Islamic cosmopolitanism which is the result of a dialogue between immigrant and coastal communities. For example, in the case of the establishment of the Palembang Sultanate, Ki Gede ing Suro, a political figure from Demak, built a mosque near the Kutogawang Palace as a locus of Islamic education for the local population. There are findings in the form of the distribution of Ilmu Kebal (similar to Ilmu Pancasona) which was inherited by Arya Penangsang from Jipang Panolan, Central Java, to his descendants who are believed to still exist in the Mount Batu, Komering. This cross-island relationship isan important finding that confirms that in the XV-XVI centuries, cross-island intellectual spiritual contacts have been found in the archipelago. This article is the result of research on cities and intellectual networks in Palembang, Banten and Palembang funded by the Ministry of Religion of the Republic of Indonesia.

Managing Multicultural Society in Indonesia Riwanto Tirtosudarmo
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 2 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i2.311

This paper attempts to employ several concepts develop in the west to resolve social and political conflict in a multicultural society. The concept of interculturalism recently proposed as an alternative to the concept of multiculturalism and its related policy considered as a failure will be reviewed to get the perspective to view multicultural problems in Jakarta. In the wake of a recent local election, Jakarta has been rocked by a series of demonstration by Islamic groups against Basuki Tjahaja Purnama (Ahok) the Jakarta’s mayor, a Chinese-Christian that accused to denigrate Islam in one of his speech. After a heated campaign from both sides, Basuki who run for the second term controversially lost in a small margin to Anis Baswedan, his rival, an Arabic descent and a Muslim. The election was highly contentious as the supporter of Anies aggressively using Islam as the rallying cry to defeat Ahok. The political development that shows the increasing political pressures from the Islamic groups alarmingly polarized the population into sectarian politics and breaking up the previously multi-cultural coexistence. The multi-cultural issues in Jakarta, the capital city of Indonesia, a Muslim majority country, could provide a good case of problem in governing a culturally diverse country, in the non-Western society. What is the hindrance in employing the Western concept, particularly citizenship, given the different historical trajectory for such an urban multicultural society like Jakarta? The paper would like to contribute into the debate on the problem of multicultural society from the experience of a non-Western country.

Globalization and Islamic Indigenization in Southeast Asian Muslim Communities James Hoesterey
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 2 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i2.370

For centuries, what is now commonly referred to in the Cold War-inflected English parlance as “Southeast Asia” has been connected to various regions of the world -- from the transmission of Islam from diverse places in the Middle East, South Asia, and China, to engagements with European colonialism and, more recently, post-independence foreign relations in various regional, multilateral, and global contexts. From the eighth century Muslim traders were traversing the ports of what is now called Southeast Asia, and by the turn of the fourteenth century there is evidence for indigenous Muslim communities.[1] Such economic, cultural, and religious exchange over the centuries has not, despite the warnings of some globalization theorists, led to a homogenization of Southeast Asia, much less a homogenization of Islamic ideas and practices. Rather than coming as a single homogenous and authoritative source, the spread of Islam – and Muslim leaders -- across mainland and island Southeast Asia came from many directions and influences from Mecca and Medina to the Swahili Coast, Yemen, India, the Persian Gulf, Patani networks, and as far as China. Whereas some transmission of Islamic ideas from the Middle East (often led by Southeast Asians, or Jawi, pilgrims, scholars, and travelers who return home) have led to contentious debates and power struggles in particular moments and places, such as the struggle between “old” and “young” movements among Minangkabau in West Sumatra, more recently Southeast Asia – especially Muslim Southeast Asia – has experienced other forms of cultural influence and exchange with East Asian countries like Japan and Korea as well as Western countries from the United States to former European colonial powers.[2] As a nation-state, Indonesia has also begun to come to terms with Chinese Muslims as part of the long histories of Islam and Muslims in the archipelago. Along the way, Southeast Asia’s ethnic communities have retained a sense of cultural, national, and religious identities that are influenced, yet never entirely determined, by outside forces. [1] Feener 2019, “Islam in Southeast Asia to c. 1800,” Oxford Research Encyclopedia. https://doi.org/10.1093/acrefore/9780190277727.013.40 [2] For Malaysia, see Michael G. Peletz, Sharia Transformations: Cultural Politics and the Rebranding of an Islamic Judiciary (Berkeley: University of California Press, 2020). For the influence of K-Pop, see Ariel Heryanto, Identity and Pleasure: The Politics of Indonesian Screen Culture (Singapore: NUS Press, 2014).

Cyber Muslims Riri Khariroh
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 2 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i2.375

This new book is a study of Islam in the digital world, containing a collection of scientific articles written by 16 scholars about the increasingly interesting and complex phenomena of the global Islamic world. Most of the authors teach at various universities in the United States and Canada (North America), and the editor of this volume is Robert Rosehnal, Professor in the Department of Religion Studies and Founding Director of the Center for Global Islamic Studies at Lehigh University, Pennsylvania, USA. This interdisciplinary volume highlights cutting-edge research with unique perspectives and new insights into the evolving Islamic cyber landscape, presenting case studies from multiple geographic and cultural locations, and multiple languages (Arabic, Persian, Indonesian and Spanish). The main sources of the authors, the analysis and interpretation they use is digital multimedia technology. These “virtual texts” include websites, podcasts, blogs, Twitter, Facebook, Instagram, YouTube, online magazines and discussion forums, and religious apps. Websites and social media platforms are living “texts” that are constantly evolving, shrinking, changing, and even disappearing, leaving no trace. In this sense, this book needs to be seen as a portrait—or, rather, a screenshot—of the complex and deformed cyber world of Islam at some point in its ongoing evolution. This book explores widely the digital expression of various Muslim communities in cyberspace, or iMuslims, related to the world of imams, clerics, and Sufis, feminists and fashionistas, artists and activists, spiritualists and online influencers. Several articles map the diversity and vibrancy of Islamic digital media against the backdrop of broader social trends in particular hot issues affecting Muslims living in Western countries: racism and Islamophobia, gender dynamics, celebrity culture, identity politics, and fashions of piety, and changing religious practices. The case studies presented in this book cover a wide cultural and geographical area, namely Indonesia, Iran, the Arab Middle East, and North America.

شبكة العلمية العلاقة العلمية العلماء الجاوين والدولة العثمانية في القرن السادس عشر الميلادي إلى القرن الثامن عشر الميلادي Ulin Nuha
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 3 No 2 (2022): Islam Nusantara Journal for the Study of Islamic History and Culture
Publisher : Faculty of Islam Nusantara University of Nahdlatul Ulama Indonesia (UNUSIA) Jakarta.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/islamnusantara.v3i2.388

Abstract For approximately five centuries, starting from 1571 and actually ending in 1924, the Ottoman Empire controlled the scientific centers in the Hejaz City. During that time, Ulama Jawi enjoyed the golden age of science. Thoriq Aziz, in his book entitled "Ulama-Ulama Nusantara yang Mempengaruhi Dunia" documented at least three Ulama from Indonesia who had been Imam al-haramain during that period. They are Sheikh Junaid al-Batawi, Sheikh Nawawi al-Jawi al-Bantani, and Sheikh Ahmad Khatib al-Minangkabawi. At that time, Ulama Jawi, most of whom came from Indonesia, had a big role in enlivening scientific activities at Haramain. One of Ulama Jawi who became great scholars in Haramain, usually had students in Haramain who later also became great scholars in Haramain. Among them was come from Sambas, Shaykh Ahmad bin Abdu Somad Sambas. Many of his students became great scholars such as Sheikh Tholhah Gunung Jati Cirebon, Sheikh Ahmad Kholil Bangkalan Madura, Sheikh Abdul Qodir Al Bantani, who sent down students, namely Sheikh Abdul Aziz Cibeber and Sheikh Asnawi Banten. Other Ulama Jawi who are very well known as great scholars at Haramain are Shaykh Nawawi al Bantani, Sayid Ahmad an Nahrowi Al Banyumasi, Sheikh Mahfudz Al Turmizi, Sayidi Sheikh Ubaidillah Surabaya, Sayidi Sheikh Muhammad Ilyas Sokaraja, Sayidi Sheikh Abdullah Tegal, Sayidi Sheikh Abdullah Wahab Rohan Medan, Sayid Sheikh Abdullah Batangpau, Sayyidi Sheikh Muhmmad Ilyas Sokaraja, Sayyidi Sheikh Abdul Aziz bin Abdu Somad al Bimawi, and Sayidi Sheikh Abdullah and Sayidi Sheikh Abdul Manan, Sayidi Sheikh Ahmad Abdul Hadi Giri Kusumo Mranggen Demak, Sheikh Baqir Zaenal Abidin jogja and Shaykh Idris Jamsaren. In that golden age of sciences period of approximately five centuries, a very beautiful relationship was established between Ulama Jawi who played the role of Imam al-haramain as well as enriched scientific activities in Haramain and the Ottoman Empire who acted as protectors and providers of facilities for all religious and scientific activities in Haramain. Keywords: Scientific Network, Ulama Jawi and Ottoman Empire

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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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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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