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ISLAM NUSANTARA: Journal for the Study of Islamic History and Culture
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 Articles should be original, research-based, unpublished, and not under review for possible publication in other journals.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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Dayah, Tarekat Alawiyah, dan Kontestasi Praktik Agama di Aceh Wildan Imaduddin Muhammad
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.v3i2.412

Abstract

Kaifiat Qulhu is a manuscript from Dayah Tanoh Abee, located in Seulimeum Aceh Besar, Aceh. The text explains the prayer wheel (wirid) of Q. 112 for self-salvation, parent-salvation and ancestors that referred to tariqa alawiya, especially to Abd Allah b. Alawi al-Haddad (1634-1720). This text was written by Muhammad Ali (d. 1969), eighth generation of Dayah Tanoh Abee, in 1328/1910. Kaifiat Qulhu, which illustrated the construction of religiousity in Tanoh Abee, outlines the character of diversity in Islamic practices and sufi order in Aceh that can be seen in two domains. Firstly, in how the text contains the critique of tahlil tradition to bless the death people that according to the text, it has no argument in hadith. Secondly, in evidence of transmission (ijazah) of tariqa alawiya beside Shattariya that was more popular in Aceh previously. This research finds that the manuscript is construct two things: first, dialectical discourse of tariqa in Aceh and second, the openness of Aceh’s Ulama to the differences.
Relasi Pesantren dan Keraton Aguk Irawan
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.v3i2.462

Abstract

Penelitian ini mengkaji relasi keraton dan pesantren di Nusantara, khususnya di tanah Jawa. Jenis penelitian adalah penelitian kepustakaan. Pendekatan yang digunakan adalah pendekatan historis-antropologis. Teori yang dipakai untuk menganalisa adalah teori Historical-Shift. Temuan dalam penelitian ini adalah bahwa relasi keraton dan pesantren mempunyai pola hubungan yang erat dalam sejarah. Hubungan tersebut bisa dilacak dari sejak munculnya Kesultanan Islam Demak Bintoro yang mewarisi kekuatan Kerajaan Majapahit dalam memegang hegemoni atas Jawa. Berdirinya Kesultanan Demak erat hubungannya dengan amanah para wali dan pengambil alihan pendidikan (Karsan/Dukuh-Puntren) dari Hindu-Majapahit menjadi Pesantren Islam. Pendirian pesantren sendiri memberikan ruang politik kepada Wali Songo dalam rangka mempercepat penyebaran Islam di Jawa. Keadaan yang hampir sama terjadi di era Mataram Islam. Pesantren dimanfaatkan oleh Sultan Agung dan keluarga Keraton sebagai wadah pendidikan Islam dan pusat mencetak kader-kader pendakwah.
من أسلمة جاوى إلى أجوية الإسلام Zainul Maarif
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 1 (2023): 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.v4i1.594

Abstract

Abstract Sunan Kalijaga was one of Islamic propagators in Nusantara (now Indonesia) since the end of Majapahit Kingdom era until the rise of Islamic Mataram Kingdom. By synergizing Javanese culture and Islamic religion, Sunan Kalijaga was the driving figure of Islamizing Java and Javanizing Islam. His acculturation produces clement religion and culture that held by majority of Nusantara people massively. Remembering the harmony of religion and culture can build a better world, this article contains a study of Sunan Kalijaga’s acculturation model. Firstly, it reveals Sunan Kalijaga’s personality and ideas concerning synthesizing Islam and Javanese. After interpreting examples of Sunan Kalijaga’s acculturation, this paper identifies and explain the characteristics of his acculturation, to inspire acculturation efforts in other places andtimes. Key Words: Sunan Kalijaga, Acculturation, Religion, Culture, Islam, Javanese Abstrak Sunan Kalijaga adalah salah seorang penyeru agama Islam di Nusantara (Indonesia sekarang) sejak akhir masa Kerajaan Majapahit hingga kemunculan Kerajaan Mataram Islam. Dengan menyinergikan kebudayaan Jawa dan agama Islam, Sunan Kalijaga merupakan figur pendorong Islamisasi Jawa dan Jawanisasi Islam. Akulturasinya memproduksi agama dan budaya yang sejuk dan dianut oleh mayoritas orang Nusantara secara massif. Mengingat harmoni antara agama dan budaya bisa membentuk dunia yang lebih baik, tulisan ini berisi kajian tentang model akulturasi yang digagas Sunan Kalijaga. Yang pertama diungkap adalah kepribadiaan dan ide-idenya mengenai sintesisasi Islam dan Jawa. Setelah menginterpretasikan contoh-contoh akulturasi Sunan Kalijaga, tulisan ini mengidentifikasi dan menjelaskan karakteristiknya, demi menginspirasi upaya akulturasi di tempat dan waktu berbeda. Kata Kunci : Sunan Kalijaga, Akulturasi, Agama, Budaya, Islam, Jawa ملخص سونان كاليجاغا هو أحد دعاة الإسلام في نوسانتارا (Nusantara) (إندونيسيا الآن) منذ نهاية مملكة ماجاباهيت (Majapahit) حتى ظهور مملكة ماتارام (Islamic Mataram). من خلال التآزر بين الثقافة الجاوية والدين الإسلامي، كان سونان كاليجاغا شخصية دافعة لأسلمة جاوى (أي جعْل جاوى إسلاماً) وأجوية الإسلام ( أي جعْل الإسلام جاوياً). ينتج تثاقفه دينا ثقافيا معتدلا اعتنقه معظم سكان نوسانتارا أفواجا. باعتبار امكانية بناء عالم أفضل من الانسجام بين الدين والثقافة، تحتوي هذه الكتابة على نموذج التثاقف لسونان كاليجاغا. تكشف أولا عن شخصية سونان كاليجاغا وأفكاره المتعلقة بتوليف الإسلام وجاوى. بعد تفسير نماذج من تثاقف عند سونان كاليجاغا، تحدد وتشرح هذه الورقة خصائصه لإلهام جهود التثاقف في أماكن وأوقات أخرى. الكلمات الأساسية :سونان كاليجاغا، التثاقف، الدين، الثقافة، الإسلام، جاوى
Dialektika Politik dan Agama Kerajaan Bima Tahun 1775-1882 Hilmy Firdausy
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 1 (2023): 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.v4i1.665

Abstract

Not much effort has been made to explore Bima as a historical node within the framework of Islamic epistemology in Nusantara. In fact, the area that was formerly known as the Bima Kingdom became one of the important trading ports that connected the spice shipping routes to the east of the Nusantara. Because of its strategic location and its significance in the connection point of spice shipping in the Nusantara, Bima in the end can not only be read as an economic reality, but also a cultural reality which is a reflection, for example, how religion and politics are dialectic and bargain each other. The book “Iman dan Diplomasi: Serpihan Sejarah Kerajaan Bima” is one that seeks to reveal how this dynamic took place. Through a review of three important scripts, the book describes several important historical facts, not only related to the Bima Kingdom in particular, but also the big agenda of consolidating Islam as a doctrine with factual reality that occurred in the Nusantara from the 18th to 19th centuries.
Islam Maritim dan Kultur Penjelajah Laut Masyarakat Nusantara Hamdani Hamdani; Idris Masudi; A. Muhtarom
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 1 (2023): 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.v4i1.670

Abstract

Studies on Southeast Asian Islam tend to analyze the culture of landed population rather than ocean and littoral-based dwellers. When in fact, the ocean landscape is more extensive and its culture has harbored many dramatic events in the course of human history. Through oceans and their surrounding places of cultural formation, Islam has grown and developed with local cultures in the mutual relation. This study attempts to identify manifestations of Islam among Southeast Asian seafarers Muslim of archipelago in their daily life and historical context. By investigating the experience of Eastern Indonesian seafarers such as the Bugis, Makasar, Mandar, Buton and Bajo people who have interacted with ocean life extensively, this study probes the process of Islamization and identifies the various ideas, practices, meanings and world-views of the Sea People in forging Islam and their culture. Based on the experience of Muslim agents who had a strong maritime ethos and focus on trade and proselytization in playing their social role, Islam and maritime culture have seemingly constituted two good relations to each other. The different reception and negotiation of Islam in maritime culture among Nusantara ethnic groups is interesting to analyze and help to conceptualize ‘Maritime Islam’ which has not been sufficiently studied by scholars to date. By combining secondary sources and field findings, this study explores the world-view of Nusantara Muslims and underscores the fact that Islam is not a single entity, but a plural and diverse phenomena.
Shi’i Communities in Southeast Asia: Religious Harmony Institutions and Peaceful Sunni-Shia Syed Huzaifah Bin Othman Alkaff; Muhammad Haziq Bin Jani
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 1 (2023): 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.v4i1.680

Abstract

The Shi’a in Singapore are imbued with the local political culture of striving towards religious harmony. The Ismailis, being the oldest Shi’i community in Singapore, had to go through Singapore’s nation-building phase while the Imamis who precipitated after the Iranian revolution already had the building blocks of peaceful relations and may benefit from contemporary laws regarding religious harmony. The misconceived irreconcilability between the two has often been used as an explanation of the region’s turmoil, whenever both communities are involved. This is unsurprising as Sunni-Shi’a “hatred” manifested in the Syrian conflict that started in 2011, the Yemeni civil war that began in 2014, and not to forget the historical sectarian violence that had been going on in the region. Singapore has a unique religio-political setting of religious freedom and harmony. The type of faith-politics that Singapore has is pluralistic to the extent that the laws allow for it and because Singapore’s political culture of faith is free and harmony-seeking. The only impediment to intra-faith harmony between the Sunnis and Shi’a in Singapore is the intrusion of external political sentiments into the local political culture of faith, through the globalisation of religious ideas and ideology. The type of relations between Sunnis and Shi’a in Singapore has been historically peaceful, situated in the larger secular-pluralistic type of politics of faith in Singapore. When political matters of the Middle East are set aside or have no relevance, Sunnis and Shi’a in Singapore are able to live not just in tolerance of each other, but also harmoniously participating in the larger Singapore society.
Analisis Konsistensi Nahdlatul Ulama (NU) Mendorong Kemerdekaan Palestina E. Ervi Siti Zahroh Zidni
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 1 (2023): 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.v4i1.681

Abstract

Since the beginning, The Nahdlatul Ulama (NU), as organization has had an important international role in promoting freedom of thought, as demonstrated by the establishment of the Hijaz committee. NU has continued to engage in the global arena, particularly in its support for Palestinian independence. Despite the fact that not all Palestinians are Muslim, religion has been a contributing factor in NU's unwavering support for Palestine. However, there are other dominant factors that have solidified NU's position on this issue, which are explored in this article through qualitative research methods and descriptive analysis of relevant literature and documents. The study examines NU's consistency in supporting Palestinian independence and the attitudes of four NU leaders, namely Abdurrahman Wahid, Hasyim Muzadi, Said Aqiel Siraj, and Yahya Cholil Tsaquf. Although all four leaders support Palestinian independence, their reasons and backgrounds differ, resulting in some controversy and differing mindsets within NU, Indonesian society, and even Arab embassies in Indonesia. The article argues that these differences can be attributed to variations in domestic political conditions that the leaders faced, which influenced their approaches to defending and supporting Palestine. External factors such as diplomatic relationships and non-state actors also played a role in shaping NU's stance on this issue.
Nahdlatul Ulama in Indonesia, a New Era with the "New Gus Dur” Mitsuo Nakamura
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 1 (2023): 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.v4i1.682

Abstract

Islam spread throughout the “Nusantara”, one of which was through the missionary work of Wali Songo and other clerics, who accepted, inserted and integrated Islamic teachings with the original pre-existing culture which was then known as “Islam Nusantara” which was characterized by moderation, justice, progress, middle ground and harmony. Nahdlatul Ulama (NU) can be classify as the largest Islamic organization worldwide, with around 121 million members. NU upholds Pancasila and the unity of diversity, namely religious and cultural pluralism. This is the line of indigenization and Indonesianization of Islam that was propagated by Gus Dur. Gus Yahya's new leadership acknowledged as able to absorb Gus Dur's ideology of tolerance, openness, the middle way, gradualism, pluralism, humanity, and the flexible application of Islamic law (fiqh). Gus Yahya was also able to take charge of Abdurrahman's controversial visit to Israel and has toured to promote dialogue between the two sides. Israelis and Palestinians, believe that “reconciliation and coexistence between them” is one of the keys to peace. That is the reason why Gus Yahya is called as the reincarnation of Gus Dur. The new leadership aims to strengthen NU's vitality and independence as an organization. Improving management capabilities and improving the standard of living of the NU support base, namely farmers and fishermen, as well as increasing the micro, small and medium enterprises, trade, and industry. All NU members are expected to act as social reform promoters (agents of change). The composition of the new leadership proofed as fully rich in diversity, including the appointment of women leaders, local activists, young intellectuals, influential Habib (descendants of the Prophet Muhammad), and Chinese Muslims. In particular, the inclusion of 11 women in the central leadership was a milestone for NU.
Aspek Ontologi dan Kosmologi Dalam Ajaran Tasawuf Martabat Tujuh Shaykh Abdul Muhyi Pamijahan Ali Abdillah
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 2 (2023): 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.v4i2.689

Abstract

Shaykh Muhyi Pamijahan merupakan murid Shaykh Abd al-Rauf al-Singkili yang berdakwah menyebarkan ajaran Martabat Tujuh dan Tarekat Shattariyah di Pulau Jawa. Ajaran ini tersebar terutama di kalangan ahli tarekat dan para priyayi. Ajaran Martabat Tujuh Shaykh Muhyi bersumber dari kitab al-Tuhfah al-Mursalah karya Shakh Fadl Allah al-Burhanpuri dari India, namun Shaykh Muhyi memiliki penjelasan Martabat Tujuh Tujuh menggunakan bahasa pegon dalam manuskrip Martabat Kang Pipitu dan beberapa naskah koleksi Leiden Library dengan nomor katalog cod. or 7527 dan 7705. Martabat Tujuh merupakan penjelasan dari aspek ontologi yaitu tajalli dhat wujud qadim meliputi ahadiyah, wahdah dan wahidiyah, dan aspek kosmologi yaitu wujud huduts meliputi ‘alam arwah, ‘alam mithal, ‘alam ajsam dan Insan kamil. Penelitian ini menggunakan pendekatan sufistik untuk mengetahui tarekat yang diikuti oleh seorang sufi dan bagaimana karakteristik penafsirannya terhadap Martabat Tujuh. Hasil kajian ini menyimpulkan bahwa Shaykh Muhyi Pamijahan sebagai tokoh sentral dalam penyebaran Martabat Tujuh di Jawa selain mengikuti tarekat Shattariyah dan beberapa terakat lainnya juga mengikuti Tarekat Qadiriyah Naqsabandiyah. Dengan demikian dapat dipahami bahwa Shaykh Muhyi (w. 1730) sebagai pembawa Tarekat Qadiriyah Naqsabandiyah pertama kali di Nusantara sebelum Shaykh Katib Sambas (w. 1875). Ajaran Martabat Tujuh Shaykh Muhyi memiliki karakteristik penafsiran bercorak Ash’ariyah dengan memilah aspek ontologi yaitu martabat alam qadim (ahadiyah. wahdah. wahidiyah) bersifat tanzih dan aspek kosmologi (alam arwah. mithal, ajsam dan insan) sebagai wujud huduts bersifat tashbih. Selain itu, tetap disiplin dalam pengamalan syariat lahir maupun batin.
Renegotiating the Islam and Development-Nexus in Indonesia: Fikih Peradaban as a Middle Ground between Local and Global Development Paradigms Amanda tho Seeth
ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture Vol 4 No 2 (2023): 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.v4i2.690

Abstract

I n 2015, the United Nations introduced the that aims at globally achieving concrete Sustainable Development Goals (SDGs). Today, sustainable development has become the dominant development narrative in 2030 Agenda, a new development paradigm international cooperation discourse, despite criticism of its top-down approach and secular bias. This explorative article discusses the potential of Indonesian Islamic concepts, such as Nahdlatul Ulama’s Islam Nusantara and Fikih Peradaban, to contribute to the sustainable development discourse from an Islamic perspective. By mapping the current intellectual debate on Fikih Peradaban, I demonstrate that Fikih Peradaban is a particularly suited approach as epistemologically and conceptually it occupies a middle ground position that mediates between local and global development paradigms. I further argue that Fikih Peradaban’s focus on the concepts of humanism, humanist Islam (or Islamic humanism), and Islamic legal reasoning in the service of all people regardless of religious affiliation may contribute to its global appeal and effectiveness. The article draws on notes taken at a conference on “Islam Nusantara and World Peace” (February 5, 2023) in Surabaya as well as notes taken at the first Fikih Peradaban conference (February 6, 2023) in Surabaya. It is also based on a close reading of official material that accompanied the latter conference. Furthermore, I embed the discussion on the nexus between Indonesian Islamic concepts and sustainable development into the broader academic and policy debate on the role of religion within sustainable development. Hence, this article is connected to the research project “Freedom and Development? Religious Actors, Freedom of Religion and Belief, and Sustainable Development” conducted by the German Institute for Global and Area Studies, Hamburg, from 2020 to 2023. Keywords: Indonesia, Fikih Peradaban, humanist Islam, sustainable development

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