Islam Nusantara Research Articles

Islam Nusantara as Strategy for Indonesian Nasionalism Inauguration

<p>The discourse on Islam Nusantara has become quite popular discussion among Indonesian society in the last two to three years. Not only in the grassroots level, Islam Nusantara also becomes a study in several Islamic institutions in Indonesia. In fact, there are some Islamic universities that have opened Islam Nusantara study program. On the one hand, many groups welcomed the studies of Islam Nusantara after being proclaimed by <em>Nahdliyyin</em> in the 33<sup>th</sup> NU Congress in Jombang, 2015. But on the other hand, there are some groups who reject Islam Nusantara and considered it as heresy in Islam. Essentially, Islam Nusantara is not a new movement, not a new mazhab, not a new ideology, and certainly not a new religion. Islam Nusantara is Islam that exists in the nation and is not sourced from the nation. However, Islam Nusantara accepts and accommodates national cultures as long as it does not contradict the Islamic rules (sharia). It means, Islam Nusantara compromises the culture, appreciates the land where they live, but it does not eliminate tradition as long as it is still in harmony with Islamic sharia. This can become the foundation of our nationalism inauguration. In other words, Islam Nusantara does not only discuss about religious issues, but also about nationalism.</p>

Sufism’ Channels of Communication in Contemporary Era

It is widely known that Sufi order group ( kelompok tarekat ) has grown in many areas of Indonesia since the influx on Islam in archipelago several centuries ago. The religious group is currently still persistence elsewhere in Indonesia until nowadays. Usually, a Sufi order member has a special obligation to recite some sort of Quranic verses given by their Sufi teacher. Generally, the goal they want to achieve by joining sufi order is to calm their mind over worldly problems. Here, this is the importance to look at how they communicate with one another, especially delivering a message from the teacher to the member. In the rising of Islam of the Archipelago discourses ( Islam Nusantara ) among scholars as well as the undergo modernization within the Muslim community, the existence of the Sufi order needs to be more explained. Data from the research show that the persistent of this group is a result from continuously transferring tenets from the old generation to new generations one. In this regard, it is reasonable to see that channels of communication are very much used in this group so that they could still exist today. This article is steamed from qualitative research aiming at studying channels of communication operated in Sufi order group. Overall, although Sufi order is regarded as a rather traditional group, but its adaptation and adoption to modern communication technology could help it to continue its existence until the contemporary era.

The NU’s Concept of Islam Nusantara in Dealing with Radicalism and Terrorism

NU has explicitly voiced the importance of Muslims within and outside the country to reconsider and rethink the concept of Islam Nusantara in dealing with radicalism and terrorism. It is such a historical consciousness seen clearly from the roles played by the religious social organization in materializing the teachings of Ahlussunnah wal jamaah (Aswaja). On this stand, NU has been capable of brilliantly articulating religious teachings that are at least based on both textual and contextual aspects. The success of NU in propagating the concept of Islam Nusantara is due to the role of its prominent clerics and Muslim scholars (ulema) for skillfully being able to sow the seeds of Islamic teachings in a peaceful and courteous means in the face of any threats posed by the radical and extremist groups. On this stand, NU is committed to doing its best services for the country and even taking part in internationalizing its moderate and tolerant teachings of Islam to other countries.

ISLAMICATE CIVILIZATION AND NATIONAL ISLAMS: ISLAM NUSANTARA, WEST JAVA AND SUNDANESE CULTURE

Relationships between Islam and local cultures, post-coloniality, the construction of National Islams and nationalisms are extraordinarily complex. They pose complex academic, theological and political problems. This paper considers examples from the province of West Java in post-colonial Indonesia. It will be concerned with the ways in which elements of local West Javanese/Sundanese culture are rejected by Islamist nationalists but at the same time incorporated into a regional variant of the culture friendly Islam Nusantara formulated by Nahdlatul Ulama (NU) in 2015. See Chamami (2015) and Woodward (2018). It also suggests that what Philosopher of Science Karl Popper termed the “situational logic” of Islam Nusantara is based on principles that have driven the construction of what Historian Marshal Hodgson (1974) termed Islamicate Civilizations since they emerged in the sixth century.
 Thorough consideration of these questions requires an overarching analytic and theoretical framework. Without one, we can produce disconnected, fragmentary analyses with limited practical applications. This paper is an attempt to establish such a framework. Building on Berger’s constructivist approach to the Sociology of Religion, it draws on seemingly divergent themes in the academic discourse about religion/society/state relationships in hope that the resulting synthesis will be of greater analytic utility and practical applicability than the sum of its parts. Empirically it focuses on West Java, Sundanese culture and emergence of alternative National Islams in contemporary Indonesia. It also makes comparative references to neighbouring countries, especially Malaysia. Theoretically, it is transdisciplinary, combining approaches from Cultural Anthropology, History, Political Science and Religious Studies. Given the current state of intra-Islamic political and religious discourse, it also necessarily focuses on debates between Sufi oriented “traditionalists” and Salafi oriented “modernists” that have been a major feature of colonial and post-colonial Muslim discourse for more than a century. It argues that alternative National Islams are shaped by a combination of theological debates and religion/state/society dynamics.

Islam Nusantara: Solusi Menyikapi Problem Radikalisme Agama

Islam coming to Indonesia is not coming to an empty land, but its people have built up on a strong tradition and culture. As an initiative step, the preachers used the dialectical approach of culture. Nusantara Islam is a religious expression that is in accordance with the local culture of the archipelago, because there is a dialectic between religious texts and local Nusantara culture and traditions. However, Nusantara Islam has been misunderstood by the notion of radicalism, this group does not accept acculturation of culture in religion. So that the negative view of the Nusantara Islam in it accommodates local cultural rituals. So this paper aims to discuss how the dialectics of culture and religion in the context of the spread of Islam as exemplified at the time of the Prophet and in the time of Walisongo. To support the course of this study researchers used a historical analysis approach. As a result of the analysis the researchers found that cultural and religious dialectics had taken place at the time of the Prophet. in the face of the traditions of the people of Mecca, the Prophet did not reject and erase all their long-standing practices. so that what was done by Indonesian preachers is not contradictory in Islam. Thus, this paper is expected to be able to answer the negative responses of puritans who want to purge Islam from all forms of cultural acculturation in it and be able to affirm Nusantara Islam as a characteristic of Indonesian Islam free of radicalism and respect for plurarity.

Revitalisasi Spirit Pemikiran Etika Gus Dur

In this Modern era, human being identic with positivistic and materialistic thinking. In this step human out of religious and philosophic thinking. That gives impact to morality that lose from believe in God. This is urgency of this research at modern global era. Writer use philosophical approach and critical method. The result of this research is characteristic of Gus Dur ethic it’s religious-rational. The foundation of Gus Dur ethic is religious teaching, God gives human some of excess that are reason, moral and feel. From that, human have to responsibility to keep universe especially to human being, not to self-interest. Gus Dur ethic that based on religious and ratioanl approach is appropriate in this modern era, especially at Indonesian state, because Gus Dur is the figure that rise up Indonesian Islam (Islam Nusantara)

TRADISI MENGHIDUPKAN MALAM NISF SHA’BAN DI MASYARAKAT DAN PENGARUH MASYARAKAT URBAN: Studi Living Quran Di Masjid Miftahul Jannah Rw11 Desa Sindang Pakuon, Kecamatan Cimanggung, Kabupaten Sumedang

Nisf Sha’ban has become a tradition in Indonesian society as a day when people flock to fill mosques, musala to read letters of Ya>si>n, prayer sunnah taubat, salawat, dhikr, read the Koran and so on, one of them at the Mosque of Miftahul Jannah, Rt.01 / Rw. 11, Desa. Sindang Pakuon, Kec. Cimanggung, Kab. Sumedang, so that the authors are interested in examining how the reading and reading of Sha’ba>n is improved by the community with a living approach to the Koran theory. The results of this study indicate that the tradition of Nisf Sha’ban in the hamlet of Cimande, the Mosque of Miftahul Jannah shows one form of reception of Islamic societies towards the Qur‘an. With this, the Qur‘an is not only a reading material, but also as a means to connect the relationship between fellow Cimande Hamlets, with the existence of traditions like this that have been ingrained when the Miftahul Jannah Mosque has been established, according to traditional writers. this kind is a model of Islamic Nusantara which is rich in tradition and culture.

Sufism and Millennial Generation Movements in Modern Nusantara

This article aims to show how Sufism has survived and existed in the history of Nusantara Islamic civilization. This is interesting, especially for the millennial generation, as an example of dealing with the swift currents of change and the desire to build the Indonesian Islamic Civilization within Islam Nusantara context. The data of the work is based on a comparative research project with a historical approach. The work suggests four key findings. First, the emergence of Sufism in the 3rd century of Hijri was part of the response in changes in Islamic civilization. Second, to counter the unexpected changes in time, the Sufis returned to the spiritual teachings, so as to avoid negativity. Third, a strong mentality of Sufis made them travel around the world to create a new civilization. Fourth, tolerant attitudes and models of the Sufis are the mainstays in achieving their mission.

Sufism and Millennial Generation Movements in Modern Nusantara

This article aims to show how Sufism has survived and existed in the history of Nusantara Islamic civilization. This is interesting, especially for the millennial generation, as an example of dealing with the swift currents of change and the desire to build the Indonesian Islamic Civilization within Islam Nusantara context. The data of the work is based on a comparative research project with a historical approach. The work suggests four key findings. First, the emergence of Sufism in the 3rd century of Hijri was part of the response in changes in Islamic civilization. Second, to counter the unexpected changes in time, the Sufis returned to the spiritual teachings, so as to avoid negativity. Third, a strong mentality of Sufis made them travel around the world to create a new civilization. Fourth, tolerant attitudes and models of the Sufis are the mainstays in achieving their mission.

ISLAM NUSANTARA : TELAAH METODOLOGIS DAN RESPONS TERHADAP KHILAFATISME DI INDONESIA

This library research discusses the paradigm and methodology of Islam Nusantara and it’s response to the idea of islamic state or called khilafah islamiyah in Indonesia. As library research this paper tries to explore several problems; firstly, how the paradigm of Islam Nusantara; secondly, how the methodology of Islam Nusantara; and thirdly, how it’s response to the idea of islamic state or called khilafah islamiyah. From these purposes could be mapping and solving several problems in our society. However, the emphasis on the methodology of Islam Nusantara is an urgent need as the basis of typology. Islam Nusantara proposes a thesis that Islam should be understood contextually and historically. In addition, this article also describes how Islam Nusantara through manhaj al-fikr or its thinking methodology response to the idea of a literal-scripturalist or khilafah islamiyah in Indonesia. From this we get a conclusion that strengthening the base of Islam Nusantara through the formulation of appropriate methodology will result in a comprehensive understanding of Islam and compatible with the era.

Acculturation in Islam: Han Kitab and Islam Nusantara

In China, Han Kitab is an example in how Chinese culture and Islam recognized each other. Ancient Chinese culture is not omitted but enriched by Islam. Confucianism and Islam are different in its each teaching but may crisscross philosophically. Both may come from different backgrounds but both teach people how to behave as individual and part of society. In Indonesia, Islam Nusantara is how Indonesian culture is understood through Islamic perspective. Islam which came later must face many ancient rituals or thoughts. It could not totally eliminate local culture but it can clear up bad aspect of local habits by teaching Islamic way of life. Both Han Kitab and Islam Nusantara shows that Islam did not come to apply such system by force, but it builds such apprehension through acculturation.

ISLAM NUSANTARA: AN APPROACH TO PRACTICE ISLAM

This article discusses an Indonesian interpretation of Islam, focusing on the popular concept of Islam Nusantara, the archipelagic Islam. It delves into the account what is Islam Nusantara and the underlying characteristic of the concept. As this article argues, Islam Nusantara reserves as a particular Islamic thought and method. Islam Nusantara is indeed an Indonesian interpretation of Islam that emphasizes on Islam as a cultural phenomenon thus inviting the understanding of religion through a cultural approach. This cultural approach demands pluralities and wasathiyah (moderation) as a main reference for understanding religion. To do so, Islam Nusantara begs inclusive, tolerance and friendly Islamic interpretation and respects differences in terms of cultures and religions. It takes its roots at the Islamic principles of tasamuh, tawazun and i’tidal. Historically speaking, the Javanese nine saints, the Walisongo, is a paradigmatic example in the early Islamic proselytization as translating Islam through cultural fields.

ISLAM NUSANTARA: AN APPROACH TO PRACTICE ISLAM

Islam Nusantara is not a new religion, a rival of Islam, sect, or a usual mazhab , but actually is a character of thoughtful mazhab or manhaj Islam. Islam Nusantara is just an approach in practicing Islamic teachings, namely cultural approaches. This Islam has the most prominent character which is called as wasathiyah (moderation) that is reflected in some attitude such as, inclusive, tolerant, friendly, respect other parties, friendly with diverse cultures and religions, tasamuh, tawazun, and i’tidal . Islam Nusantara sees local cultures as “oxygen”; filters and then respect good culture and tradition ( al-‘urfal-shalih ) so it can have a dialogue with the environment around it positively. This cultural approach has been successfully used by the Walisongo in preaching using tembang, Wayang Kulit , socializing key terms, and so on. In the faith, Islam Nusantara is manifested in some rituals, tahlilan, istighasah, haul akbar , and selametan . Furthermore, in fiqh it’s such as imsak, zakat, halal-bihalal , marriage registration, marriage book, and the reading of ta’liq talaq . Islam Nusantara successfully consolidate Islam with nationalism so both of them are harmonious, and bring the tradition together with modernization through slogan a l-muhafadzah ‘ala al-qadim al-salih wa al-akhdz bi al-jadidal-aslah [keep the old good tradition and take a new and better tradition].

ISLAM NUSANTARA

This article discusses an Indonesian interpretation of Islam, focusing on the popular concept of Islam Nusantara, the archipelagic Islam. It delves into the account what is Islam Nusantara and the underlying characteristic of the concept. As this article argues, Islam Nusantara reserves as a particular Islamic thought and method. Islam Nusantara is indeed an Indonesian interpretation of Islam that emphasizes on Islam as a cultural phenomenon thus inviting the understanding of religion through a cultural approach. This cultural approach demands pluralities and wasathiyah (moderation) as a main reference for understanding religion. To do so, Islam Nusantara begs inclusive, tolerance and friendly Islamic interpretation and respects differences in terms of cultures and religions. It takes its roots at the Islamic principles of tasamuh, tawazun and i’tidal. Historically speaking, the Javanese nine saints, the Walisongo, is a paradigmatic example in the early Islamic proselytization as translating Islam through cultural.

FORMAT HISTORIOGRAFI ISLAM NUSANTARA

The problem in this paper is how the historiography format of the Nusantara Islam. Whereas the focus of his study of the traditional historiography of Nusantara Islam, the historiography of the archipelago's Islam and the historiographic themes of the archipelago's Islam. The approach used in this study is the historiography and analytical descriptive approach. Islamic historiography of the archipelago can be divided into two. First, the traditional historiography of the Islamic archipelago. Second, the modern historiography of Islamic Nusantara. The Islamic historiography of the archipelago can be grouped into five. First, saga. Second, khabar. Third, Tambo. Fourth, story. Fifth, genealogy. The historiographic themes of Nusantara Islam can be divided into five. First, the theme revolves around the work of local history writing. Second, the theme revolves around the work of general history writing. Third, the theme revolves around the work of writing military history. Fourth, the theme revolves around the work of biographical writing. Fifth, the theme revolves around the work of historical novels.

Generation Z on the Choice of Religious Authorities: A Case Study of Religious Communities in Yogyakarta

The Internet emergence among generation Z in Yogyakarta portrays a unique phenomenon in selecting religious preachers. This research investigates how generation Z perceives religious authority. The formulation is answered by Carette’s psychological-religious experience theory. This is a descriptive qualitative research describing the phenomenon of generation Z in perceiving religious authorities. The objects were 15 respondents from 6 religious communities in Yogyakarta. The data were collected through questionnaire and interviews to gain in depth analysis and analyzed through collective case study. The research reveals: first, those who utilize internet as their main resource put more belief on new preachers such as Abdul Somad, Felix Xiaw, etc. and believe that traditional kyais hold less Islamic spirit; and second, those who utilize internet as their additional resource respect more traditional kyais such as Mustofa Bisri, Buya Syafii Maarif, etc. who emphasize on Islam Nusantara, and consider that new preachers hold rigid Islamic values.

Manajemen Kurikulum Pendidikan Dayah Berbasis Kearifan Lokal Masyarakat Gayo di Pesantren Semayoen Nusantara Kabupaten Bener

The local wisdom of the Gayo community carried out at Semayoen Nusantara Islamic Boarding School is Didong Sumang and lowers. The activity aims to preserve and instill local cultural values to students, so they are not influenced by negative western culture in the current era of globalization. But unfortunately, this local wisdom-based activity has not been maximally implemented, so the need for local wisdom values is integrated in Dayah curriculum management and integrated in intracuricular and extracurricular activities. In the context of the Gayo community, their local wisdom is summarized in the edet or customary concepts which include practices, norms, and demands of social life that originate from experiences that have been through Islamization. The manifestations of local wisdom found in the Gayo community include the Gayo language, the governance system (saraopat), social norms (sumang), aesthetic expressions (didong). The purpose of this study is to explain the planning, implementation and evaluation of Dayah education curriculum management based on local wisdom of the Gayo community in Semayoen Nusantara Islamic Boarding School. This study uses qualitative research. the results of the study showed that the planning of dayah education curriculum management in terms of the local wisdom of the Gayo community: 1) Deliberation with Ustaz / Ustazah; 2) holding deliberations with parents/guardians of students 3) giving direction to students about local wisdom 4) as extracurricular 5) forming didong teams. As the implementation of certain events, such as: 1) the race 2) Semayoen Nusantara pesantren milad 3) haflah endings and separation. Evaluation is more focused on success after applying local wisdom which is nothing but didong, sumang and mlengkan. santri behavior which is adjusted to the character values set and practiced in daily life, especially prioritizing habluminallah and habluminannas

Lokalitas Kitab Tafsīr al-Ibrīz Karya KH. Bisri Mustofa

The treasury of Qur’anic interpretation in Indonesia, from the early generation of its emergence to the present generation, has been always a relevant object of research to discuss. This is because the works of tafsīr in Indonesia possess their own characters, which differ from that of the similar work in other places. It can be found, among others, in the work of Tafsir al-Ibrīz written by Bisri Mustofa in 1960. This work possesses a distinctive characteristic of Nusantara such as the use of Javanese language as its main presentation language and the use of Arabic-Pegon letter. Another distinctive feature is the element of Javanese-Indonesian local wisdom contained in the work. This article will examine the background of the preparation of this work and the extent of its locality. The writing of al-Ibrīz, instead of a means of worship and seeking God’s pleasure, can also be seen as an attempt to “promote” the local wisdom of Islam Nusantara which is reflected, among others, in the culture of Javanese mysticism, the pilgrimage of awliyā’ tombs, and the Javanese ancestor’s potion.

PENGEMBANGAN MODEL PEMBELAJARAN ETNOLINGUISTIK BERBASIS NILAI-NILAI ISLAM NUSANTARA UNTUK MAHASISWA PGSD

The purpose of this study was (1) to apply the ethnolingistic learning model based on Islamic values of the nusantara to students of Elementary School Teacher Education (PGSD). This research is development research. The stages in this study took seven steps from the ten R D steps offered by Gall and Borg. The data to be collected in this study is data that shows the teaching material and design of ethnolinguistic learning based on Islamic Nusantara values for PGSD students. The product trial subjects were lecturers and PGSD students at Muria Kudus University. The results of this study are ethnolinguistic learning models based on Islamic values of the nusantara and teaching materials. Based on the results of the discussion it can be concluded that the ethnolinguistic learning model based on Islamic values of the nusantara and ethnolinguistic teaching materials based on Islamic values of the nusantara are appropriate and meet the requirements to be used as learning models and teaching materials.

Soft Approach cons radicalization as an attempt to deradicalize through Islam Nusantara approach

ABSTRACT Radicalism has become a concern for the Indonesian people, cause its practice reduce diversity and peace. The emergence of radicalism in Indonesia is caused by four main factors, namely political violence, poor governance, global revival, and the spirit of Arabism. Radicalism also arises as a result of deviations from religious norms, as well as secular life in people's lives. Radicalism in Indonesia is increasingly developing along with the development of formalistic and rigid understanding of religion in understanding the texts of the study of religion. only textually, not seeing from other factors, so the actions they taken only refer to the behavior of the Prophet literally. Efforts to suppress the development of radicalism (radicalism) of the government have made various efforts, both soft approaches and hard approaches. The aim is to safeguard the Pancasila and Unity in Diversity which aspire to unity, unity and positive cooperation in building the nation and state. The government also encourages every element of society to actively participate in suppressing the development of radicalism. Nahdlatul Ulama as the largest Islamic Community Organization (ORMAS) in Indonesia, called and participated in deradicalization, by offering an Islamic approach called as Islam Nusantara. Islam Nusantara is a ideology of Islam that is not only textual but also contextual and respects local wisdom. Islam Nusantara offers a moderate (moderate) Islam that is not extreme, always balanced and inclusive, tolerant and can coexist peacefully with followers of other religions, and can accept democracy. The model of Islam Nusantara approach is actually not only aimed at those who have been contaminated by radical understanding, but also the general public as a preventive effort, so that they are not contaminated by radicalism. Keyword: Radicalism, Deradicalization, Islam Nusantara,