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

{"title":"Dialektika Politik dan Agama Kerajaan Bima Tahun 1775-1882","authors":"Hilmy Firdausy","doi":"10.47776/islamnusantara.v4i1.665","DOIUrl":"https://doi.org/10.47776/islamnusantara.v4i1.665","url":null,"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.","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"102 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122618919","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Islam Maritim dan Kultur Penjelajah Laut Masyarakat Nusantara","authors":"Hamdani Hamdani, Idris Masudi, A. Muhtarom","doi":"10.47776/islamnusantara.v4i1.670","DOIUrl":"https://doi.org/10.47776/islamnusantara.v4i1.670","url":null,"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.","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129172694","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Relasi Pesantren dan Keraton","authors":"Aguk Irawan","doi":"10.47776/islamnusantara.v3i2.462","DOIUrl":"https://doi.org/10.47776/islamnusantara.v3i2.462","url":null,"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.","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"288 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123435230","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Managing Multicultural Society in Indonesia","authors":"R. Tirtosudarmo","doi":"10.47776/islamnusantara.v3i2.311","DOIUrl":"https://doi.org/10.47776/islamnusantara.v3i2.311","url":null,"abstract":"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.","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131567615","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Globalization and Islamic Indigenization in Southeast Asian Muslim Communities","authors":"J. Hoesterey","doi":"10.47776/islamnusantara.v3i2.370","DOIUrl":"https://doi.org/10.47776/islamnusantara.v3i2.370","url":null,"abstract":"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. \u0000  \u0000[1] Feener 2019, “Islam in Southeast Asia to c. 1800,” Oxford Research Encyclopedia. https://doi.org/10.1093/acrefore/9780190277727.013.40 \u0000[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).","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121542610","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"شبكة العلمية العلاقة العلمية العلماء الجاوين والدولة العثمانية في القرن السادس عشر الميلادي إلى القرن الثامن عشر الميلادي","authors":"Ulin Nuha","doi":"10.47776/islamnusantara.v3i2.388","DOIUrl":"https://doi.org/10.47776/islamnusantara.v3i2.388","url":null,"abstract":"Abstract \u0000For 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. \u0000Keywords: Scientific Network, Ulama Jawi and Ottoman Empire","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115813936","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Dayah, Tarekat Alawiyah, dan Kontestasi Praktik Agama di Aceh","authors":"W. Muhammad","doi":"10.47776/islamnusantara.v3i2.412","DOIUrl":"https://doi.org/10.47776/islamnusantara.v3i2.412","url":null,"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.","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126872639","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Cyber Muslims","authors":"Riri Khariroh","doi":"10.5040/9781350233737","DOIUrl":"https://doi.org/10.5040/9781350233737","url":null,"abstract":"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. \u0000  \u0000This 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.","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"339 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116550260","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Theology of Culture in Muslim Southeast Asia","authors":"A. Ibrahim","doi":"10.47776/islamnusantara.v3i1.278","DOIUrl":"https://doi.org/10.47776/islamnusantara.v3i1.278","url":null,"abstract":"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.  ","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123514510","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Islam Nusantara and the Challenges of Political Islam in the Contemporary World","authors":"Mahmoodreza Esfandiar","doi":"10.47776/islamnusantara.v3i1.147","DOIUrl":"https://doi.org/10.47776/islamnusantara.v3i1.147","url":null,"abstract":"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.","PeriodicalId":334035,"journal":{"name":"ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132086015","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}