Islam Nusantara: Journal for the Study of Islamic History and Culture
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.
Faculty of Islam Nusantara, Nahdlatul Ulama University of Indonesia (Unusia) Jakarta.
From Indonesia to China: The Evolving Landscape of Santri Diplomacy
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.
Copyright (c) 2025 ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture https://creativecommons.org/licenses/by-nc/4.0
Rewriting Westphalia and Reviving Bandung: The Historical Trajectory of Nahdlatul Ulama’s Global Islamic Vision
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.
Copyright (c) 2025 Sus Eko Ernada https://creativecommons.org/licenses/by-nc/4.0
Madrasah, Identitas, dan Kekuasaan Kolonial: Sejarah Madrasah Nahdlatul Wathan di Semarang, 1900–1940
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.
Copyright (c) 2025 Tedi Kholiludin https://creativecommons.org/licenses/by-nc/4.0
Managing Diversity, Rewriting Memory: A Historical Perspective on Religious Pluralism and Conflict in Indonesia
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.
Copyright (c) 2025 Rumadi https://creativecommons.org/licenses/by-nc/4.0
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)
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.
Copyright (c) 2025 M. Khoirul Huda https://creativecommons.org/licenses/by-nc/4.0
Produksi Hukum Islam di Jawa Abad ke-15: Studi Historis atas Peran Walisongo dalam Kesultanan Demak
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.
Copyright (c) 2025 Muflih Rofal, Dzulkifli Hadi Imawan https://creativecommons.org/licenses/by-nc/4.0
Naẓariyyātu Dukhūli al-Islām ilā Āndūnīsiyā wa Āṡāruhā ‘alā al-Ittijāhāti li-Ḥarakāti al-Jam‘iyyāti al-Islāmiyyah: Nahḍatu al-‘Ulamā’ Namūẓajan
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.
Copyright (c) 2025 Khildan Aulia Rahman https://creativecommons.org/licenses/by-nc/4.0
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)
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.
Reconciling Indigenous Practices and Islamic Principles
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.
This study explores the social and political life of the Sidoresmo Islamic boarding school (pesantren) from the late 19th century to the early 20th century. The research focuses on the socio-economic dynamics of the surrounding community, the relationship between the pesantren and the local Muslim society, as well as the pesantren's involvement in anti-colonial resistance against the Dutch East Indies government. The study employs a historical approach, relying primarily on official colonial government reports and period newspapers as primary sources. These written records are complemented by oral accounts transmitted across generations, particularly from fathers or grandfathers to current local informants. The research reveals several important findings concerning the strategic role of the pesantren in shaping communal life and local resistance. One of the key discoveries is that communal life in Sidoresmo was not only religiously structured but also served as a social foundation for resistance movements. Furthermore, the study sheds light on the 19th-century pesantren education model, which exhibits distinctive characteristics, such as the kiai-santri relationship, traditional methods of Islamic book (kitab kuning) instruction, and the integration of religious education with cultural resilience. These aspects of pesantren education in the 19th century remain underexplored in modern Indonesian historiography. Thus, this study contributes to a broader understanding of the pesantren not merely as a religious institution, but as a dynamic socio-political and educational force in pre-independence Indonesian history. It aims to enrich the discourse on pesantren-based resistance and local Islamic education during colonial times.
Pesantren, Pendidikan, Pribumi dan Perlawanan
Jejak Jalur Rempah Nusantara dalam Catatan Sejarah Qatar
This research explores Qatar’s strategic role in the spice trade route connecting the Nusantara (Southeast Asia) to the wider Islamic and global maritime world. Using Qaṭar fī ‘Uyūn al-Rahhālah by Ali Bin Ghanem Al-Hajri as the primary source, the study highlights Qatar not as a spice-producing region, but as a critical hub in the transcontinental exchange. According to Al-Hajri, Qatar functioned as a transit center where ships from the Far East, including those from the Malay Archipelago, would dock and unload valuable commodities such as spices, which were then redistributed to markets across the Middle East, North Africa, and Europe. In addition to Al-Hajri’s account, this research also draws on the maritime records of the renowned Arab navigator Ibn Majid. A comparative analysis between these two sources reveals overlapping patterns and shared understandings of the spice route. Arab traders, particularly those sailing the Indian Ocean, played a pivotal role in connecting the Nusantara with the Arabian Peninsula.By situating Qatar within this expansive historical and commercial context, the study contributes to the broader understanding of transregional trade networks. It sheds light on Qatar’s position not only as a passive recipient but as an active intermediary that facilitated intercultural and economic exchanges between East and West. Through this lens, the spice trade emerges not merely as a matter of goods, but as a conduit of civilizational contact—where Arab merchants and Southeast Asian cultures met, exchanged, and co-evolved.
What is Required of Halal Standards and Halal Certification Systems in the Global Era?
Over the past 20 years, halal standards promoted by Muslim-majority countries have become increasingly stringent. This movement, which began in Southeast Asia, has extended to the Middle East, and efforts are underway to establish these stringent standards as international norms. Consequently, in Muslim-minority countries like Japan, it has become difficult to manufacture halal products in regular facilities, making it challenging to provide necessary services to Muslim consumers. Additionally, the lack of information regarding changes in alcohol standards poses a problem. International halal standards have also reclassified certain seasonings from non-Muslim regions, previously considered halal by local Muslims, as non-halal. This paper focuses on Indonesia's halal certification standards and system, examines the current state of halal compliance in Japan, and explores the relationship between the two. It aims to discuss the necessary reforms for halal standards and certification systems in the global era.
Copyright (c) 2024 Satomi Ohgata http://creativecommons.org/licenses/by/4.0
Artikel ini berbicara tentang sejarah perkembangan ilmu wifiq di kesultanan Islam Cirebon. Fokus artikel ini, yaitu: pertama, kapan ilmu wifiq itu masuk ke kesultanan Cirebon? Kedua, bagaimana pola penyebaran ilmu wifiq di kesultanan Cirebon? Ketiga, siapa saja tokoh-tokoh yang ahli dalam ilmu wifiq di kesultanan Cirebon? Keempat, karya-karya apa saja yang menjadi rujukan dan apa ada karya-karya yang dibuat oleh tokoh Nusantara terkait ilmu wifiq? Artikel ini menggunakan pendekatan sejarah, antropologi, dan filologi yang didasarkan pada data-data teks, baik berupa manuskrip, jurnal, buku, makalah, dan penjelasan para ahli, dalam arti artikel ini didasarkan pada penelitian perpustakaan (library research) dan didukung dengan riset lapangan (field research).
Copyright (c) 2024 ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture
Resepsi Hadis Dalam Film Animasi “Jangan Menuduhâ€ Pada Kanal YouTube NussaOfficial
Abstract Previously, hadiths were only studied within the educational environment of Islamic schools or religious boarding schools (Pesantren). However, with the advancement of media today, hadith has become widely accessible through various media, Including YouTube platform in the form of visual videos such as animated films. This study aims to analyse the reception of hadith in the animated film "Jangan Menuduh" presented on the NussaOfficial YouTube channel. Employing a qualitative descriptive approach and analysis using Ahmad Rafiq's reception theory, which categorises reception into three forms: exegetical, aesthetic, and functional, this research explores how creative approaches in delivering religious teachings through animated films prove effective in conveying moral messages to its audience. Within the context of the film, reception of hadith manifests in three forms: firstly, exegetical reception, where the character Uma reads and interprets the hadith text literally to provide advice to her son Rarra. Secondly, aesthetic reception, where the visual presentation of the hadith text is showcased in an aesthetically pleasing manner through Islamic-themed animation. Thirdly, functional reception, where the hadith text is understood and transformed for the audience's benefit. Abstrak Sebelumnya, hadis hanya dipelajari di lingkungan pendidikan madrasah atau Pesantren. Namun, dengan kemajuan media saat ini, hadis secara luas dapat diakses melalui berbagai media, termasuk platform YouTube dalam bentuk video visualisasi yaitu film animasi. Penelitian ini bertujuan untuk menganalisis resepsi hadis yang terdapat dalam film animasi “jangan menuduhâ€ yang disajikan melalui kanal Youtube NussaOfficial. Penelitian ini menggunakan pendekatan kualitatif yang bersifat deskriptif dan analisis dengan menggunakan teori resepsi Ahmad Rafiq yang membaginya ke dalam tiga bentuk resepsi diantaranya, resepsi eksegesis, estetis, dan fungsional. Penelitian ini menemukan bahwa pendekatan kreatif dalam penyampaian ajaran agama melalui film animasi membuktikan efektivitasnya dalam menyampaikan pesan moral kepada penikmat film tersebut. Dalam konteks film tersebut, resepsi terhadap hadis terwujud dalam tiga bentuk: Pertama, resepsi eksegesis, dalam film tersebut terdapat sebuah tindakan dimana Uma membaca dan menginterpretasikan teks hadis dengan apa adanya secara tekstual walaupun tanpa melakukan analisis secara mendalam pada setiap periwayatannya, Uma membacakan teks hadis untuk memberikan nasihat kepada anaknya Rarra. Kedua, resepsi estetis, pada konteks film ini dapat dilihat dari penyampaian teks hadis ditampilkan dalam sebuah video visualisasi yang estetis melalui film animasi bernuansa Islami. Ketiga, resepsi fungsional, dalam film animasi tersebut resepsi fungsional telah tersampaikan, dimana teks hadis dalam film tersebut dipahami dan ditransformasikan kepada para penonton.
Resepsi Hadis, Film Animasi, Youtube NussaOfficial
The Dynamics of Indonesian Muslim Spirituality in the United States
This article discusses the dynamics of spirituality among Indonesian Muslims who have migrated to the United States, focusing on how they maintain and express their religious identity within a diverse society. The research analyzes the challenges faced by the Indonesian Muslim community in preserving spiritual practices in culturally and socially different environments. Additionally, the article explores the role of community, religious organizations, and technology in supporting the sustainability of their spirituality. The findings indicate that Indonesian Muslims in the United States experience a transformation in their religious practices, often involving adaptation and innovation to keep their spiritual identity alive. This article provides insights into how the Indonesian Muslim diaspora shapes their religious identity abroad and contributes to spiritual diversity in the United States.
Spirituality, Diaspora, Indonesian Muslim, Religious Identity
Copyright (c) 2024 Bambang Irawan http://creativecommons.org/licenses/by/4.0
Al-Tahalif Baina Al-Muslimina Al-Jawina Wa Sulthanah Utsmaniyah Wa Al-Khilafah Al-Usmaniyah Min Al-Qurni 16-19 Miladi
الكشف التاريخي عن حقائق الماضية دائما مثيرة للاهتمام. على سبيل المثال، اكتشف الباحث حقائق تاريخية مثيرة للاهتمام للغاية وهي أن المجتمع الجاوي ومجتمع آتشيه، اللذين كانت بينهما علاقة متوترة إلى حد ما خلال هذا الوقت، يبدو أنه كانت بينهما علاقة وثيقة في الماضي، حتى أنهما كانا إخوة. هناك حقيقة تاريخية أخرى مثيرة للاهتمام وهي أن سلطنة آتشيه كانت لها على ما يبدو علاقات مع قوة كبرى خارج نوسانتارا، وهي الخلافة العثمانية. أثارت هذه الحقيقة التاريخية خيال الباحث حول العلاقة بين المسلمين الجاويين وغيرهم من المسلمين في نوسانتارا وخارجها في الماضي. وبهذا الخيال حاول الباحث العثور على مقالات أو كتب حول العلاقة بين المسلمين الجاويين، سواء مع المسلمين المحليين أو المسلمين الدوليين في الماضي. ونتيجة لذلك، شعر الباحث بخيبة الأمل لأن البحث في هذا الموضوع يمكن القول بأنه غير كاف. والمقال الذي بين يدي القارئ هو نتيجة بحث أجاب فيه الباحث عن خيبة الأمل أعلاه. ومن خلال الجمع بين البيانات التاريخية من نوسانتارا والبيانات التاريخية من تركيا في شكل مخطوطات الخلافة العثمانية التي حصل عليها الباحث من المكتبة التركية في كاغيتانه اسطنبول، حصل الباحث على مصادر معلومات كافية من القرن السادس عشر الميلادي إلى القرن التاسع عشر الميلادي، كان هناك تحالف غير عادي بين المسلمين الجاويين وسلطنة آتشيه والخلافة العثمانية. ولم تكن الطريقة التي استخدمها الباحث هي البحث المكتبي فقط، بل أكثر من ذلك، قام الباحث أيضًا بزيارة عدة أماكن مهمة تتعلق بهذا البحث، بما في ذلك مسجد ديماك الكبير الذي أصبح رمزًا للمسلمين الجاويين في أوائل القرن الحديث وقصر توبكابي الذي أصبح رمزا لروعة الخلافة العثمانية. وباستخدام خطوات بحثية صارمة، توصل الباحث أخيرًا إلى استنتاج مفاده أنه في الماضي، وتحديدًا منذ القرنين السادس عشر والتاسع عشر الميلاديين، كان هناك تحالف غير عادي بين المسلمين الجاويين وسلطنة آتشيه والخلافة العثمانية. يمكن أن تكون نتائج هذا البحث مساهمة علمية، خاصة فيما يتعلق بالعلاقة بين المسلمين الجاويين وغيرهم من المسلمين، محليًا ودوليًا
Alliance, Javanese Muslims, Aceh Sultanate, Ottoman Caliphate
Copyright (c) 2024 Ulin Nuha http://creativecommons.org/licenses/by/4.0
Book Review H.K. Chang: Civilizations of the Silk Road
Through this book, Chang skillfully portrays the interactions among various civilizations and societies along the Silk Road from 500 BC to 1500 AD. Using primary data in the form of paintings, artifacts, and maps, the book weaves together the cultural exchanges that stretched across the Silk Road, starting with the pioneering success of Zhang Qian, who initiated the opening of the Silk Road, and tracing the origins and spread of religions such as Zoroastrianism, Buddhism, Christianity, Manichaeism, Nestorian Christianity, and Islam. The book also elegantly describes the historically significant migrations of various peoples from east to west, including the Xiongnu, Yuezhi, Han, Qiang, Hephthalites, Turkic groups, Uighurs, Mongols, and Xibe.
Copyright (c) 2024 Bahauddin http://creativecommons.org/licenses/by/4.0
Periodisasi Islam Nusantara Sejak Era Walisongo
This study aims to explore the foundations of the Islam Nusantara concept, introduced by Nahdlatul Ulama (NU) at its 33rd Congress in Jombang in 2015. The Islam Nusantara concept remains a relevant issue for discussion, as some groups within the Indonesian Muslim community continue to reject it due to a lack of comprehensive understanding, viewing it as contradictory to the teachings of Islam brought by the Prophet Muhammad (PBUH). Therefore, the research questions addressed in this study are: How does Islam Nusantara establish its doctrinal and scholarly basis with regard to the teachings of the Walisongo? And how have the Islamic teachings propagated by the Walisongo been preserved to this day? This study employs library research through a historical approach encompassing four stages: heuristics, source criticism, interpretation, and historiography. The method used is content analysis of primary and secondary data sources. The findings of this study indicate that Islam Nusantara, as introduced by NU, is not a concept without foundation. This study affirms that its foundation is rooted in the Islamic traditions of the Walisongo. This is evident from the scholarly framework of Islam Nusantara, which consistently follows a particular school of thought (madhhab) and is based on the principles of Ahlussunnah wal Jama'ah (Aswaja). Furthermore, the core teachings of Islam Nusantara—such as moderation (Tawassuth), balance (Tawaazun), fairness (I'tidal), and tolerance (Tasamuh)—represent an effort to actualize the Islamic teachings passed down by the Walisongo within the Islam Nusantara concept.
Periodization, Islam Nusantara, Walisongo, Islamic Tradition, Nahdlatul Ulama
Copyright (c) 2024 Muhammad Qurrotul Ainul Chotib, Ayatullah http://creativecommons.org/licenses/by/4.0
Recitation of Moving the Body and Erecting a Tomb Cupola: The Independence of Habib Salim's Religious Criticism in the Al-Ibānah Manuscript
This research aims to examine the independence of Habib Salim bin Jindan (1906-1969) in responding to religious practices in Indonesia in the 20th Century, particularly regarding the legality of bodily movements during dhikr and the permissibility of constructing tomb structures. One religious issue of the 20th Century was the religious criticism involving two groups of Muslims: the traditionalists and the modernists. The traditionalist camp was considered more accommodating towards existing religious practices, whereas the modernist Muslims took a contrasting stance. To date, studies on this issue have primarily focused on the two critical typologies: traditionalists and modernists. Traditionalist Muslims, based on Imam Shāfi’i’s concept, categorize innovations (bid‘ah) into two types: good and bad. In contrast, modernist Muslims, following Imam Mālik’s concept, regard all forms of bid‘ah as harmful, with those who practice it destined for punishment in hell. In his work al-Ibānah fī Tārīkh al-Sunnah, Habib Salim conducts independent religious criticism, without aligning with either the traditionalist or modernist paradigms. This article is a qualitative study employing a literature review, with philological and socio-intellectual approaches relevant to the Indonesian context in the 20th century. The research uncovers several findings. First, modernist Muslims tend to be rigid and strict in responding to religious practices within society, while traditionalist Muslims are more accommodating. Second, Habib Salim, as a scholar from the traditionalist circle, was critical of certain religious practices. Third, this ḥadramī figure developed an independent theory of bid‘ah criticism, meaning he did not follow the ideological currents of either traditionalist or modernist Muslims. Fourth, this neutral stance allowed Habib Salim to adopt a more moderate perspective when addressing differences of opinion.
Habib Salim, Bid'ah, Religious Practices, al-Ibānah Manuscript
Copyright (c) 2024 Muhamad Abror, Adib Misbachul Islam http://creativecommons.org/licenses/by/4.0
Religious Civil Society Organizations Responses toward Democratic Decline
What factors lead religious civil society organizations to either consistently cooperate or challenge (semi) authoritarian administrations? How do increased religious competition help to shape their decisions? This article aims to answer these questions by examining the political responses of Indonesia’s two largest Islamic organizations - Nahdlatul Ulama and Muhammadiyah. Utilizing comparative case studies to closely analyze the two organizations, the article argues that the organization’s differing responses toward the democratic decline under Joko Widodo presidency are determined by how different their ideologies from the newer Islamist groups are and how many of their followers are switching to the Islamists. Given its distinct ideology from the Islamists and large loyal followers’ base, Nahdlatul Ulama aligns itself with the administration in its effort to repress the Islamists. However, facing more pressure from competitors amid a similar ideology and a shrinking followers base, Muhammadiyah resists the administration’s democratic decline and defends other Islamist groups which face state repression.
Qodiyatuz Zawaji bi al-Kitabiyyati fi Mizani al-Fatawa Ibra Usuli al-Mukhtalifati
The issue of marriage with the Kitabiyya is an issue in which the jurists differed in their fatwas across different ages. The reason for their disagreement was their differing view of the issue based on the two matters. First: Understand the evidences from Qur’an and sunnah on which the case is based. Second: Putting the understanding of these evidences in the light of social conditions. Among the hypotheses of this research are, firstly, some fiqh experts have a fatwa about the permissibility of marrying a Kitabiyah based on the original law stated in the Qur'anic text, but they also mention their tendency for marriage to a Kitabiyah not to be carried out by a Muslim. Second, some fiqh experts have a fatwa about the detestable (karahah) of marriage with the Kitabiyah because of the difference between the conditions of the Muslims and ahl kitab today and the situation of Muslims and Ahl al-Kitab at the time when marriage was permitted by the Qur'an. The third: Some of fiqh experts issue a fatwa while it is permissible and while it is forbidden according to the evidence that coincides with marriage with kitabiyah, and the jurists did not forbid marriage with the Book absolutely because there are verses in the Koran that clearly allow it. Fourth, The difference in opinion on the fatwa of the fiqh experts on this issue is due to their different point of view on the legal basis of the matter, and the way they put their understanding in their condition when issuing the fatwa. fifth, The negative impact of allowing marriage with the Kitabiyah is more than the positive impact of it.
Copyright (c) 2024 ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture https://creativecommons.org/licenses/by-nc/4.0
Francis Fukuyama pernah menegaskan bahwa demokrasi liberal akan berjaya dan akan menjadi arah evolusi semua tatanan sosial politik dunia. Namun dengan berbagai masalah global dan kritikan atas ideologi ini, muncul sejumlah gugatan atasnya. Buku ini hendak menunjukkan dengan terus terang dalam hal apa gugatan tersebut dapat dimengerti, tetapi juga dalam hal apa ideologi ini masih relevan. Gugatan dari sisi kiri muncul atas sikap bebas individual dan otonomi diri yang didorong oleh ideologi ini. Sikap bebas ini dianggap menggerus patriotisme dan budaya atau ikatan komunal masyarakat. Lahirlah politik identitas sebagai reaksi atasnya. Gugatan dari sisi kanan muncul akibat liberalisme amat melindungi hak milik dan menjadikan pasar bebas sebagai konteksnya. Yang melahirkan neoliberalisme yang memprivatisasikan sektor-sektor pelayanan publik. Situasi ini telah melahirkan jurang pendapatan yang makin melebar secara global. Fukuyama berupaya menunjukkan relevansi ideologi ini melalui demokratisasi yang perlu diperdalam dan dikaitkan lebih erat lagi dengan liberalisme, yang memberi ruang bagi berbagai inspirasi komunitas serta dalam kapasitasnya mendistribusikan kesejahteraan.
Wali Pitu and Muslim Pilgrimage in Bali, Indonesia (Inventing a Sacred Tradition) Syaifudin Zuhri
Buku ini merupakan kajian komprehensip tentang bagaimana tradisi kewalian diciptakan, dimulai dengan pertanyaan tentang pemujaan wali Muslim: bagaimana para wali ini ditemukan, dipasarkan, dialami dan pada saat yang sama ditentang. kultus Wali Pitu memperjelas bagaimana tradisi kewalian disesuaikan untuk memenuhi gaya hidup modern dan permintaan pasar dan bagaimana tradisi yang diciptakan ini dikaitkan dengan formasi sosio politik dan konteks sosiokultural. Secara lebih luas, buku ini mencontohkan tradisi pemujaan wali keliling dalam setting translokal dan dinamika situs ziarah yang dilihat dari perspektif multifaset geografi budaya, batas, dan pertemuan antara Islam Jawa dan Hindu Bali.
Copyright (c) 2023 ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture
Nur al-Nafis fi Takhrij ahadis kitab Durr al-Nafis li al-Syaikh Muhammad Nafis al-Banjari
Syekh Muhammad Nafis bin Idris bin Husain al-Banjari, seperti mayoritas ulama Melayu Indonesia yang bermazhab Syafi’i dan Asy’ari. Lahir pada tahun 1148 H atau bertepatan 1735 M. Ia memiliki beberapa karangan diantaranya ialah kitab “al-Durru al-Nafis fi Bayan Wahidah al- Af’al wa al-Asma wa al-Shifat wa al-Dzatu al-Taqdisâ€, yang membahas tentang ilmu tashawuf. Penelitian ini bertujuan untuk mengungkap hadis-hadis yang terdapat dalam kitab al-Durru al- Nafis. kemudian mendatangkan hukum hadis tersebut dan takhrij-nya supaya orang umum dan penuntut ilmu mengetahui apakah hadis-hadis tersebut dapat dijadikan hujjah atau tidak. Adapun manhaj (metode) yang digunakan ialah metode Imam al-Iraqi dalam kitabnya al-Mughni al-Asfar ‘an Haml al-Asfar dalam menentukan hokum hadis-hadis yang terdapat dalam kitab Ihya Ulum al- Din. Dalam penelitian ini terdapat 31 hadis tanpa pengulangan yang diteliti dalam kitab tersebut. Kebanyakan hadisnya tidak sahih, yaitu 42% sahih, 19% dhaif dan 39% hadis peneliti tidak memberikan komentar (hukum). Peneliti berprasangka bahwa Muallif mengambil hadis di kitabnya dengan orientasi ini karena ia bukan ulama hadis, melainkan ulama tasawuf.
Aspek Ontologi dan Kosmologi Dalam Ajaran Tasawuf Martabat Tujuh Shaykh Abdul Muhyi Pamijahan
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.
Tarekat Shattariyah, Martabat Tujuh, al-Tuhfal al-Mursalah, Shaykh Muhyi Pamijahan, Tajalli, Martabat Pipitu
Renegotiating the Islam and Development-Nexus in Indonesia: Fikih Peradaban as a Middle Ground between Local and Global Development Paradigms
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 Peaceâ€ (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 Developmentâ€ conducted by the German Institute for Global and Area Studies, Hamburg, from 2020 to 2023. Keywords: Indonesia, Fikih Peradaban, humanist Islam, sustainable development
Indonesia, Fikih Peradaban, humanist Islam, sustainable development
The Role of Sufis in Connecting Aceh to the Global Islamic Network in the 17th Century
In the 17th Century, the Sultanate of Aceh reached its peak. At that time, Aceh was connected to the Islamic world through diplomatic channels and maritime trade. In addition to these political and economic factors, Aceh's connectivity with the Islamic World was also connected through the Sufism network, where Sufis from Aceh sailed to Arabia and several other Muslim regions in order to study. These Sufis then returned to Aceh and established Islamic spiritual centers in Aceh and other Southeast Asian regions. The activities of these Sufis, in turn, helped connect Aceh to the global Islamic network. However, the actual role played by these Sufis in connecting Aceh to the global Islamic network has not been specifically explained because several studies that have been conducted tend to explain the pattern of the ulama network formed by Sufis in a broader scope. So that the more specific role of Sufis in connecting Aceh with the global Islamic network has not received adequate explanation. Based on these issues, this study aims to discuss the role of Sufis in building interconnectivity between Aceh and the global Islamic network in the 17th Century. The main question posed in this study is how the Sufis played their role as agents of connecting Aceh with the international Islamic network in the 17th Century. While, the method used in this study is the historical method where the source search is done through literature study. From the study, it is concluded that Sufis such as Hamzah Fansuri, Syamsuddin as Sumatrani and Shaykh Abdurrauf played an important role in connecting Aceh with the global Islamic network stretching from Southeast Asia to North Africa through wandering and sending students to study at international centers of Sufism in the Middle East. In addition, Sufis also established correspondence with other Sufis in other parts of the Islamic world. In this way, Aceh became connected to the global Islamic network. Keywords: Sufism, Islamic interconnectivity, Sultanate of Aceh, global Islamic network, Islamic history Pada Abad 17 Masehi, Kesultanan Aceh mencapai puncak kejayaannya. Pada masa itu, Aceh telah terhubung dengan Dunia Islam melalui jalur diplomatik dan perdagangan maritim rempah-rempah. Selain karena faktor politik dan ekonomi tersebut, konektivitas Aceh dengan Dunia Islam juga terhubung melalui jaringan sufisme, dimana para sufi dari Aceh berlayar ke Arab dan beberapa wilayah Muslim lainnya dalam kerangka menuntut ilmu. Para sufi ini kemudian kembali lagi ke Aceh dan mendirikan pusat-pusat spiritual Islam di Aceh dan kawasan Asia Tenggara lainnya. Aktivitas para sufi ini, pada gilirannya telah membantu menghubungkan Aceh dengan jaringan Islam global. Namun bagaimana peran sebenarnya yang dijalankan oleh para sufi ini dalam menghubungkan Aceh dengan jaringan Islam global belum dijelaskan secara khusus karena beberapa kajian yang telah dilakukan cenderung menjelaskan pola jaringan ulama yang terbentuk oleh para sufi dalam lingkup lebih luas. Sehingga peran sufi yang lebih spesifik dalam menghubungkan Aceh dengan jaringan Islam global belum mendapat penjelasan yang memadai. Berdasarkan pada persoalan tersebut, kajian ini bertujuan untuk mendiskusikan peran sufi dalam membangun interkonektivitas antara Aceh dengan jaringan Islam global pada Abad 17. Pertanyaan utama yang diajukan dalam kajian ini adalah bagaimana para sufi menjalankan peran sebagai agen penghubung Aceh dengan jaringan Islam internasional pada Abad 17. Metode yang dipergunakan dalam kajian ini adalah metode sejarah dimana penelusuran sumbernya dilakukan melalui studi kepustakaan. Dari kajian yang dilakukan diperoleh kesimpulan bahwa para sufi semacam Hamzah Fansuri, Syamsuddin as Sumatrani dan Syekh Abdurrauf telah berperan penting menghubungkan Aceh dengan jaringan Islam global yang membentang dari Asia Tenggara sampai ke Afrika Utara melalui pengembaraan dan pengiriman para murid-murid untuk belajar ke pusat-pusat sufisme internasional di kawasan Timur Tengah. Selain itu, para sufi juga menjalin hubungan korespondensi dengan sufi lainnya di belahan dunia Islam lainnya. Dengan cara tersebut, Aceh menjadi terhubung dengan jaringan Islam global. Kata kunci: sufi, interkonektivitas Islam, Kesultanan Aceh, jaringan Islam global, sejarah Islam ÙÙŠ القرن السابع عشر الميلادي ØŒ وصلت سلطنة آتشيه إلى ذروة مجدها حيث سيطرت على تجارة Ø§Ù„ÙÙ„ÙÙ„ على الساحل الغربي لسومطرة وصلت سلطنة آتشيه إلى ذروتها ÙÙŠ القرن السابع عشر. ÙÙŠ ذلك الوقت ØŒ كانت أتشيه مرتبطة بالعالم الإسلامي من خلال القنوات الدبلوماسية والتجارة البحرية. Ø¨Ø§Ù„Ø¥Ø¶Ø§ÙØ© إلى هذه العوامل السياسية والاقتصادية ØŒ كان ارتباط أتشيه بالعالم الإسلامي مرتبطًا أيضًا من خلال شبكة Ø§Ù„ØµÙˆÙÙŠØ© ØŒ حيث أبحر Ø§Ù„ØµÙˆÙÙŠÙˆÙ† من آتشيه إلى شبه الجزيرة العربية والعديد من المناطق الإسلامية الأخرى للدراسة. عاد هؤلاء Ø§Ù„ØµÙˆÙÙŠÙˆÙ† بعد ذلك إلى آتشيه وأنشأوا مراكز روحية إسلامية ÙÙŠ آتشيه ومناطق أخرى ÙÙŠ جنوب شرق آسيا. ساعدت أنشطة هؤلاء Ø§Ù„ØµÙˆÙÙŠÙŠÙ† بدورهم على ربط أتشيه بالشبكة الإسلامية العالمية. ومع ذلك ØŒ ÙØ¥Ù† الدور Ø§Ù„ÙØ¹Ù„ÙŠ الذي لعبه هؤلاء Ø§Ù„ØµÙˆÙÙŠÙˆÙ† ÙÙŠ ربط آتشيه بالشبكة الإسلامية العالمية لم يتم شرحه على وجه التحديد لأن العديد من الدراسات التي أجريت تميل إلى شرح نمط شبكة العلماء التي شكلها Ø§Ù„ØµÙˆÙÙŠÙˆÙ† على نطاق أوسع. حتى أن الدور الأكثر تحديدًا Ù„Ù„ØµÙˆÙÙŠÙŠÙ† ÙÙŠ ربط أتشيه بالشبكة الإسلامية العالمية لم يتلق ØªÙØ³ÙŠØ±Ø§Ù‹ ÙƒØ§ÙÙŠØ§Ù‹. بناءً على هذه القضايا ØŒ ØªÙ‡Ø¯Ù هذه الدراسة إلى مناقشة دور Ø§Ù„ØµÙˆÙÙŠÙŠÙ† ÙÙŠ بناء الترابط بين أتشيه والشبكة الإسلامية العالمية ÙÙŠ القرن السابع عشر. السؤال الرئيسي المطروح ÙÙŠ هذه الدراسة هو ÙƒÙŠÙ لعب Ø§Ù„ØµÙˆÙÙŠÙˆÙ† دورهم كوكلاء لربط آتشيه بالشبكة الإسلامية العالمية ÙÙŠ القرن السابع عشر. بينما الطريقة المستخدمة ÙÙŠ هذه الدراسة هي الطريقة التاريخية حيث يتم البحث عن المصدر من خلال دراسة الأدب. خلصت الدراسة إلى أن Ø§Ù„ØµÙˆÙÙŠÙŠÙ† مثل حمزة ÙÙ†Ø³ÙˆØ±ÙŠ وسيم الدين مثل سومطرة والشيخ عبد Ø§Ù„Ø±Ø¤ÙˆÙ لعبوا دورًا مهمًا ÙÙŠ ربط آتشيه بالشبكة الإسلامية العالمية الممتدة من جنوب شرق آسيا إلى شمال Ø¥ÙØ±ÙŠÙ‚ÙŠØ§ من خلال التجول وإرسال الطلاب للدراسة ÙÙŠ المراكز الدولية. Ø§Ù„ØªØµÙˆÙ ÙÙŠ الشرق الأوسط. Ø¨Ø§Ù„Ø¥Ø¶Ø§ÙØ© إلى ذلك ØŒ أنشأ Ø§Ù„ØµÙˆÙÙŠÙˆÙ† أيضًا مراسلات مع ØµÙˆÙÙŠÙŠÙ† آخرين ÙÙŠ أجزاء أخرى من العالم الإسلامي. وبهذه الطريقة ØŒ أصبحت أتشيه متصلة بالشبكة الإسلامية العالمية. الكلمات Ø§Ù„Ù…ÙØªØ§Ø­ÙŠØ©: Ø§Ù„ØµÙˆÙÙŠØ© ØŒ الترابط الإسلامي ØŒ سلطنة آتشيه ØŒ الشبكة الإسلامية العالمية ØŒ التاريخ
Sufism, Islamic interconnectivity, Sultanate of Aceh, global Islamic network, Islamic history
Modal Sosial sebagai Benih Perdamaian: Interaksi Kolaboratif Penduduk Muslim dan Penganut Sunda Wiwitan di Cimahi, Jawa Barat
Dalam banyak literatur, relasi antara agama dunia dan agama leluhur dala kerangka konflik. Tulisan ini menaruh perhatian pada pengalaman positif relasi antara penganut agama Islam dan Sunda Wiwitan. Da,am satu decade terakhir, acara seren taun, acara tahunan komunitas Sunda Wiwitan, mendapat dukungan komunitas Muslim. Studi ini menggali pengalaman interaksi penganut Islam dan Sunda Wiwitan di Kampung Cireundeu, Kota Cimahi, Jawa Barat. Menggunakan pendekatan kualitatif, yang mana pengumpulan data menggunakan wawancara dan observasi, menemukan bahwa praktik baik relasi penganut Muslim dan Sunda Wiwitan tersebut dipengaruhi oleh modal sosial yang sudah tertanam lama di kampung tersebut. Bonding di dalam masing-masing komunitas cukup kuat sehingga tidak sulit bagi mereka untuk membangun jembatan komunikasi dan kolaborasi dalam kehidupan sehari-hari. Interaksi produktif tersebut memungkinkan relasi dengan pemerintah juga semakin mudah dan produktif.
Kohesi Sosial, Modal Sosial, Bonding, Bridging, Linking
Al-Alaqatu Al-Ilmiyati Baina Al-Ulamai Al-Jawina Wa Al-Faulati Al-Usminiyyina Fi Al-Qarni Al-Sadisa Asyara Al-Miladi Ila Qarni Al-Tamina Asyara Al-Miladi
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
Copyright (c) 2022 ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture https://creativecommons.org/licenses/by-nc/4.0