Indigenization Of Islam Research Articles

The Dynamics of Sufism Based on Plural Indonesian Society: A Study of the Socio-Academic Role of KH. Nur Salim in Malang, East Java

In the late twentieth century, he witnessed a significant shift in Islamic discourse in Indonesia, particularly with the rise of egalitarianism and the indigenization of Islam. Against this backdrop, this study investigates KH. Nur Salim's pivotal role in adapting Sufism to a pluralistic society in Malang, East Java. It aims to explore how his down-to-earth approach effectively integrated spiritual values with social life, fostering a form of Sufism that suits the needs of modern society. Using qualitative phenomenological methods, the research captured the lived experiences and perceptions of the community regarding KH Nur Salim in his socio-academic role. Data was collected through in-depth interviews, participant observation, and document analysis to understand the phenomenon comprehensively. The findings show that KH. Nur Salim, centered on four pillars- patience, humility, acceptance, and generosity- not only advances individual spirituality but also strengthens social cohesion in a diverse society. This approach is in line with theories that emphasize contextual adaptation of religious teachings, contributing to the discourse on the role of religion in promoting pluralism and tolerance. However, the study acknowledges limitations related to geographical coverage and methodological challenges, which may impact the generalizability of the findings. These insights have implications for the broader application of Sufism in pluralistic contexts globally.

ISLAM AND NEO-MODERNISM IN INDONESIA: REVISITING NURCHOLISH MADJID AND ABDURRAHMAN WAHID’S THOUGHT ON CIVIL SOCIETY

Nurcholish Madjid and Abdurrahman Wahid are regarded as two of Indonesia's most influential Muslim intellectuals at the turn of the twentieth century. Adapting the concept of Barton (1997), both Madjid and Wahid are not only prominent public intellectuals but also can be considered intellectual ulama, scholars who combine the best of classical scholarship and intellectual leadership with modern secular and Islamic learning and participated alongside other public intellectuals in Indonesia's civil society forums. In addition, Greg Barton labels these personalities and characteristics of thought as Neo-Modernists or Neo-Modernist thinkers. This paper examines the interpretation of Madjid, who studied in a more Western academic culture, and Wahid, who studied in a Middle-Eastern country, on civil society as the manifestation of both Neo-Modernism's thought, followed by a discussion on the similarities and differences between the two ideas. Through an exploratory and comparative analysis, this study reveals that the Neo-Modernism interpretation of civil society articulated by both can be seen in their progressive thought towards Islam and society, Madjid with his idea of 'secularization' and further changed into 'de-sacralization'; while Wahid with his thinking on the indigenization of Islam (pribumisasi Islam). Their thoughts introduce an open, inclusive, progressive understanding of the relationship between Islam and civil society, asserting social pluralism and modernity and stressing the need for tolerance and understanding. Moreover, this paper also argues that both interpretations of Islam and civil society have been constructive for Indonesia in promoting democratic reforms, strengthening the importance of the Pancasila (the five pillars) foundation and state constitution, not religious sectarianism (theocracy), thus refuting the notion that Islam is incompatible with democracy and pluralism and assisting Indonesian society in the productive synthesis of Islamic ideas and modern concepts such as democracy, liberalism, and secularism.

Jejak Kaum Sayyid dalam Pribumisasi Islam di Dieng

Dieng has a long history until it finally became an area with the majority of the population being Muslim, even understanding Ahlussunnah wal Jama'ah. This cannot be separated from the process of indigenizing Islam in the Dieng plateau by the Sayyids – which is an extension of Walisongo's struggle. Using this type of qualitative research with a critical-historical discourse analysis approach (Discourse-Historica Approaches/DHA), this study tries to explore how the indigenization of Islam was carried out by the Sayyids in the Dieng plateau. As for the results of this study, it can be concluded that based on the evidence contained in the grave sites and remains of the Sayyids; Sheikh Karim, Sheikh Ngabdullah Selomanik, Sheikh Adam Sari, it is said that they did the indigenization of Islam in Dieng in the XVI-XVII centuries. The strategy and understanding that has been disseminated to the community is what Walisongo has done, namely a cultural approach that compromises the meeting of culture and sharia as one thing that does not need to be contradicted, and instead collaborates. Then ideologically, the ideology that was spread was the understanding of Ahlusunnah wal Jamaah which is still believed and practiced by the Muslim community in Dieng.

Fiqh Reconsidered: Indigenization and Universalization of Islamic Law in Indonesia

Abstract Developments in the Islamic world outside of the MENA region traditionally receive little scientific attention. Contrary to this trend, this article focuses on current debates on and developments in the methodology of Islamic Law in Indonesia that are intertwined with the larger process referred to as ‘indigenization of Islam’ in the Southeast Asian country. The pluralistic nature of law in Indonesia leaves room for a rather theoretical and non-juridical discussion of fiqh and enables a renewed exploration of Islamic Law. While easily perceived as a purely religious endeavor, this process comprises important political, social, and religious components and aims at balancing out religious and legal demands and Indonesian culture. By taking various documents and multiple perspectives on Islamic Law into account, this article illustrates the emergence of a genuinely Indonesian Islam and proves how elements of indigenization, globalization, and universalization characterize the process.

INDIGENOUS ISLAM AND POLITICS: THE AUTHENTICITY OF ISLAMIC GOVERNMENT OF YOGYAKARTA PALACE

Purpose: This article attempts to examine the point of the meeting by taking the case of Yogyakarta Palace as a point of discussion.
 Methodology: From the discussion about the process and the meaning of Islamization of Javanese culture and the indigenization of Islam, it can be seen that the core concept in the politics of Yogyakarta Palace, as a representation of Javanese Islamic politics, is Islam, because the Palace is a manifestation as well as a representative and subordinate of the divine power.
 Result: The use of the title of “Senopati ing Alaga Abdurrahman Sayyidin Panatagama Khalifatullah” by sultans in Yogyakarta is not without meaning. This title shows and proves the above assumptions. In the perspective of state politics, Yogyakarta does not separate between state and religion, between din (religion) and dawlah (state). The indigenization of Islam in the context of the Yogyakarta tradition has reached the harmonization of Islamic normatively and the historicity of human culture.
 Applications: This research can be used for universities, teachers, and students.
 Novelty/Originality: The meeting of two cultures often leads to two choices, elimination or acculturation. This also applied to the meeting between Islam and Javanese culture. One aspect that experienced a long process in the Islamization of Java was related to political and power issues.

Pemikiran Gus Dur Tentang Pendidikan Islam Multikultural

This study aims to explore Gus Dur's views on multiculturalism and the concept of multicultural Islamic education. This research belongs to the category of library research, because the main data source comes from literature review. The collected data is then analyzed using content analysis techniques with a descriptive approach. Indonesia is a country that consists of various ethnic groups, races, ethnicities, religions, languages. This diversity is a uniqueness that characterizes the Indonesian nation, diversity is sunnatullah, but on one side of the diversity often lead to conflicts between groups that have differences from one another. Multiculturalism is an understanding that upholds the values ​​of tolerance between groups with differing views on ethnicity, religion, culture, race, ethnicity and gender, this understanding offers equality between groups, and further promotes human values, namely equal rights to life. One of the ways to provide multicultural understanding is through education. The results showed that Gus Dur's multiculturalism thinking included several aspects, namely, the indigenization of Islam who wanted to integrate Islam with local culture. Democracy and the enforcement of human rights is a logical consequence that is considered as one of the dimensions and an inseparable part of Islamic teachings, so that the commitment to uphold humanitarian values ​​is obligatory. Humanism and plurality are entirely based on a deep understanding of the teachings of Islam and NU's own scientific traditions. The characteristics of Gus Dur's multiculturalism thinking are highly anthropological theological that emphasizes social contextualism. And the results of Gus Dur's thoughts on the concept of Multicultural Islamic education include the idea of ​​Gus Dur in an effort to display the image of Islamic education into social life is a multicultural-based Islamic education. Gus Dur believes that multicultural Islamic education can be done with various approaches and strategies. The curriculum that must be achieved in multicultural-based Islamic education must contain the universalism of Islamic teachings, humanitarian principles, the purpose of education must be emphasized more on the affective and psychomotor aspects coupled with spiritual and humanism aspects. Application of multicultural Islamic education, so that students who study are students who have religious knowledge and have a strong general knowledge in a balanced way.

RADICAL ISLAM AND THE DERADICALIZATION STRATEGY: Reconstruction of Abdurrahman Wahid’s Thoughts

This paper discusses about radical Islam and the strategy of deradicalization according to Abdurrahman Wahid thought. The rapid development of radical Islam in post-New Order Era has emerged the worriedness among people. A number of efforts to discontinue the development of radical have been done; one of the efforts is through the deradicalization strategy. The data presented in this paper originated from the thoughts of Abdurrahman Wahid spread in many books, magazines and internet. The set of the thoughts was then analyzed to observe the perspectives of Abdurrahman Wahid about radical Islam and the of deradicalization strategy. Abdurrahman Wahid viewed that radical Islam has destroyed Islam. Such strategy of deradicalization has presented through the indigenization of Islam, the role of Islamic boarding school, maintaining the tradition and building the interaction and through the Islamic spirituality.

Pemikiran Abdurrahman Wahid tentang Pribumisasi Islam

<p>This article explores the thought of “indigenization of Islam” of Abdurrahman Wahid’s. Indigenization of Islam is how the normative teachings of Islam as derived from God and it can be accommodated into the culture derived from human without losing its identity, respectively. As to Abdurrahmad Wahid or Gus Dur, Arabism (or process identifies with the Middle Eastern culture) would deprive us of his own cultural roots. More than that, Arabism is not suitable. Indigenization is not an effort to avoid the emergence of resistance of the power of local cultures, but instead that culture is not lost. The core of indigenization of Islam (Islamic natives) is not a necessity to avoid pillarization between religion and culture, because such polarization is not inevitable.</p>

La cooptación del feminismo islámico en el euro-islam y la pérdida de la liberación

This paper contends that there has been a definitive and negative change in the trajectory of so-called i slamic feminism. This change has been effected in large part in Westernized settings, in particular as part of the growing discourse of e uro-islam, european i slam, indigenization of islam, etc. which is a discourse that comes not from governments (though it is mirrored, applauded and rewarded by governments in the region) but from Muslim civil society, activists and intellectuals. The paper sets out parameters for the use of the term ‘i

Pribumisasi Islam dalam Konteks Budaya Jawa dan Integrasi Bangsa

Islam and the Javanese culture is a major theme which has become the discussion throughout of the archipelago. Centuries ago when Islam came to the archipelago, it was discussed with other great ideas such as Hinduism, Buddhism and the local religions. In contrast, the culture has been the legacy of the Javanese for thousands of years and continues to be enriched by world cultures. The relationship between Islam and the Javanese, therefore, attracted the interest of researchers and produced many academic works. Throughout its history, the relationship between Islam and the Javanese culture was not always harmonious. At times there were tensions and then at other moments there was consensus, the phenomenon was open and hidden. Such a paradox is referred to as the indigenization of Islam in Java. Indigenization of Islam is the transformation process of mutual borrowing between the outside elements and the locality. Indigenization of Islam is the articulation of socio-cultural interaction of Islam within the Javanese culture in the context of the nation-state: Islam must rise to higher levels as a means of achieving national unity. The paper discusses the indigenization of Islam in the context of the nation state.

Makhṭūṭat Kinanti [Tutur Teu Kacatur Batur]: Taṣawwuf al-‘ālam al-Sūndāwī ‘inda al-Ḥāj Ḥasan Muṣṭafà (1852-1930)

Although the influence of Sundanese interpretations of Islam is not clearly evident in Indonesia’s Islamic networks, these local interpretations have played a crucial role in the indigenization of Islam in the region. This article analyses Haji Hasan Mustapa’s dangding manuscript on Sundanese expressions of Sufism in the 19th century. Mustapa’s teachings on Sundanese dangding sufism suggests efforts to harmonize waḥdat al-wujūd teachings with Sundanese tradition. Mustapa’s work harmoniously integrates mystical Islam teachings and practices with Sundanese traditions. For example, the flora and fauna imagery and metaphors associated with Sundanese culture often adorns his metrical verses (dangding). Tadpoles, angklung and various kinds of bamboo such as awi, haur and iwung are also used in the context of his mystical and spiritual quest in waḥdat al-wujūd.DOI: 10.15408/sdi.v20i2.390

PEMIKIRAN NEO-MODERNISME NURCHOLISH MADJID–K.H. ABDURRAHMAN WAHID: Memahami perkembangan pemikiran intelektual islam

<p>Abstract: Nurcholish Madjid and K.H. Abdurrahman Wahid’s Neo- Modernism: Understanding the Development of Islamic Intellectual Thought. Since the 1970s Islamic thought in Indonesia has witnessed significant dynamics of development. Two of the prominent Muslim thinkers of this era are Nurcholish Madjid dan K.H. Abdurrahman Wahid both of which are commonly categorized as the thinker of Neo-modernism. Nurcholish developed such concepts as “Islam Yes, Partai Islam No!,” secularization, and secularism whereas Abdurrahman Wahid introduced such ideas as indigenization of Islam, pluralism and protection for the minority group. The author argues that both thinkers converged in the idea of making Islam as a cultural force that should be workable in whole process of nation and statehood. In this article, the author studies various aspects of Neo- modernism in the thoughts of Cak Nur and Gus Dur, as they are popularly called respectively, and analyzes the extent to which the social, cultural and religious aspects influenced their thoughts.</p><p>Kata Kunci: Neo-Modernisme, Nurcholish Madjid, Abdurrahman Wahid, Islam Indonesia<br /><br /></p>