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.
Dinamika Muhammadiyah, NU, dan Kebijakan Pemerintah Indonesia 1971–2023
The development of Indonesian civilization and Islam has been closely intertwined, evolving dynamically and progressively in response to domestic and global political developments, even prior to Indonesia’s emergence as an independent nation. In his 718-page book, Observing Islam in Indonesia, 1971–2023: A Study in Cultural Anthropology, Emeritus Professor Mitsuo Nakamura presents the findings of more than five decades of observing Islam in Indonesia through two major Islamic organizations, Muhammadiyah and Nahdlatul Ulama (NU). Nakamura’s independence as a scholar is evident in his candid and straightforward presentation of events and developments based largely on his own observations and experiences. The book provides an important perspective for understanding the dynamics of these two organizations and their evolving relationship with Indonesian government policies. Nevertheless, one of the book’s limitations lies in its compilation of previously published writings that originally appeared in different media outlets and at different points in time. This structure, while reflecting the breadth of Nakamura’s long-term observations, may result in some fragmentation in the presentation and analysis of the subject matter.
Copyright (c) 2026 Ibnu A'thoillah https://creativecommons.org/licenses/by-nc/4.0
This article examines the life and legacy of Tuan Guru Imam Abdullah bin Qadi Abdussalam, a noble ulama from the Sultanate of Tidore exiled by the VOC to South Africa in the 18th century, from a historical anthropology perspective. Born in Tidore (1712) and died in Cape Town (1807), he represents the complexity of encounters between local identity, colonial politics, and Islamic knowledge transmission across continents. Using Ortner’s “serious games” framework and Kottak’s concept of enculturation, this article identifies three dimensions of Tuan Guru’s contribution. First, as a diasporic subject, he transformed from Tidore prince to religious authority in exile. His childhood enculturation in Tidore shaped his learning capacity, later reproduced in South Africa. Second, as an agent of knowledge transmission, he demonstrated two faces of agency: agency-as-power through symbolic resistance to colonialism, and agency-as-projects through reproducing Nusantara Islamic tradition—writing six Qur’anic manuscripts from memory, the theological work Ma’rifat al-Islam wa al-Iman, and establishing the first madrasah and mosque in Cape Town. Third, as cultural legacy, he became a symbol of struggle honored across generations—from Nelson Mandela’s pilgrimage to his grave to contemporary discourse on proposing him as an Indonesian National Hero. This article argues that Tuan Guru actively played his own “serious games” under colonial pressure, building Islamic institutions foundational for Cape Town’s Muslim community today. This research contributes to understanding Nusantara diaspora dynamics and identity negotiation at the intersection of locality, colonialism, and globalization.
Copyright (c) 2026 Yanuardi Syukur https://creativecommons.org/licenses/by-nc/4.0
Brotherhood, Political Attitudes, and Cadre Formation
The 13th Nahdlatul Ulama Congress in 1938, held in Menes, Banten, was a significant milestone in NU’s history, reflecting the organization’s internal dynamics and its stance toward colonial socio-political change. This study aims to examine the historical, political, and social dimensions of the congress, particularly regarding the strengthening of ukhuwah (brotherhood), political stances toward the Volksraad, and efforts to develop youth and women’s cadres. This research uses historical methods through the stages of heuristics, source criticism, interpretation, and historiography. Primary sources were obtained from NU archives and official documents, such as the congress minutes, instructions from the Head of the Nahdlatul Ulama Council (HBNO), and contemporary newspaper publications; while secondary sources include NU history books and other academic studies. The results of the study show that the 13th NU Congress not only succeeded in consolidating the internal structure through the legalization of ANO (Ansor Nahdlatul Oelama) and the discourse on the formation of Muslimat, but also confirmed the organization’s stance on involvement in the Volksraad, rejecting direct participation but still opening up diplomatic space through non-political channels. The spirit of Islamic brotherhood, emphasized by K.H. Hasyim Asy’ari, became the foundation for the unity of the people in facing external challenges and internal differences. The congress's holding in Menes also marked NU's geographical expansion beyond East Java. Thus, this congress became a strategic reflection on the process of forming NU’s identity as a socio-religious force adaptable to the dynamics of the times.
Copyright (c) 2026 Budi Sujati, Agung Purnama https://creativecommons.org/licenses/by-nc/4.0
Architectural and Cultural through Islamic Social Values in the Spatial Practices of Traditional Melayu Dwellings
This paper investigates how the cultural and Islamic social values of the Melayu Melaka community shape, regulate, and sustain the spatial, material, and symbolic dimensions of residential architecture in Malacca. Rooted in centuries of historical stratification, processes of Islamisation, mercantile cosmopolitanism, and locally embedded adat, the Melayu Melaka worldview is articulated through the organisation of domestic space, dwelling practices, material culture, and architectural ornamentation. Adopting a qualitative, interpretive research methodology informed by architectural anthropology, vernacular architecture studies, and cultural history, the study argues that core cultural and Islamic social values—such as propriety, religiosity, communal cooperation, and social harmony—are materially and spatially inscribed within house typologies, spatial sequencing, construction techniques, threshold rituals, and the aesthetic language of domestic ornamentation. Through an analysis of classical kampung houses, the paper demonstrates that these values not only inform architectural form-making but also operate as cultural drivers that mediate social relations, reinforce collective identity, and regulate everyday life. The study concludes by positioning the Melayu Melaka house as a form of living moral architecture, continuously negotiated across generations, and emphasises that the safeguarding of this moral–architectural heritage is essential for sustaining cultural resilience amid modernisation and the pressures of global tourism.
Copyright (c) 2026 Alice Sabrina Ismail https://creativecommons.org/licenses/by-nc/4.0
Historical Trajectories of Sino–Nusantara Relations
This 2025 special issue of Islam Nusantara: Journal for the Study of Islamic History and Culture, collaboratively organized with the Cheng Ho Cultural Museum, presents a multidisciplinary exploration of the historical and contemporary dimensions of Sino-Nusantara relations. Through five thematic lenses, maritime routes, Islamization, artistic heritage, culinary history, and geopolitical dynamics, the featured articles employ diverse methodologies ranging from ethnography and historiography to international relations theory. Collectively, they challenge reductionist narratives by highlighting the integral role of Chinese Muslim communities, the hybridity of cultural expressions, and the enduring legacy of inter-civilizational encounters. The issue reframes Islam Nusantara as a product of layered, continuous negotiation, demonstrating how historical connectivity informs both cultural identity and modern geopolitical frameworks. Ultimately, it advocates for an adaptive, inclusive understanding of this shared past to envision more cooperative futures.
Copyright (c) 2025 Ahmad Suaedy, Fariz Alnizar, Muhammad Hasan Basri, Idris Masudi https://creativecommons.org/licenses/by-nc/4.0
From Asian Maritime Cultural Routes to Peace: The View of Zheng He Cultural Route Heritage
Asian maritime networks linking East Asia to the Indian Ocean fostered centuries of commercial exchange, religious circulation, and cultural transmission. Archaeological remains, documentary traditions, ritual practices, and shared artistic forms demonstrate the vitality of these routes as dynamic cultural systems rather than mere trading corridors. Melaka and Semarang, cities long associated with Zheng He’s voyages, provide compelling examples of how maritime heritage persists through both material traces and living traditions. Viewed through the framework of cultural route world heritage, these networks contributed significantly to processes of Islamization, inter-civilizational dialogue, and regional integration. Their historical patterns offer contemporary pathways for peacebuilding, cooperation, and heritage-based community development.
Copyright (c) 2025 Li Pei Feng https://creativecommons.org/licenses/by-nc/4.0
This study re-examines the formation of Muslim communities in the Malay–Indonesian world through the presence of Zheng He, with particular attention to the role of Chinese Muslim networks in the early history of Islam in Indonesia. Employing a qualitative approach grounded in historical and library-based research, the study focuses its analysis on Javanese historical evidence related to diplomacy, maritime networks, and religious life prior to the period of European expansion. The findings demonstrate that Chinese Muslim networks were deeply embedded in diplomatic relations, maritime trade, and religious practices in the archipelago from an early period. Chinese Muslim influences contributed to the shaping of local Islamic practices while also broadening the cultural horizons of early Muslim communities in the region. A reassessment of several dominant Islamization theories further suggests that Sino-Indonesian Muslim interactions provide strong grounds for recognizing the “Chinese theory” as an important perspective alongside Arab, Persian, and Indian theories. This article makes a significant contribution to scholarship on Islamization and the history of Islam in the Malay–Indonesian world by affirming the plural genealogies of Indonesian Islam and enriching analytical frameworks on diaspora, mobility, and intercultural exchange in the making of Muslim societies in Nusantara.
Copyright (c) 2025 Sumanto Qurtuby https://creativecommons.org/licenses/by-nc/4.0
The Wali, the Woman, the Lion: Pesisir Performance and Chinese and Persianate Islam on Java
This study examines the influence of Chinese and Persian Muslims on performance traditions in both coastal regions and the highlands of West Java, and explores how these traditions have served as enduring records of the long history of Islamic cultural hybridity in the Malay–Indonesian world. Employing a qualitative approach, the study uses historical-cultural analysis of textual sources, performative forms, and oral narratives. The data include stories of the Wali Songo, representations of Chinese female figures in the mythologies of Islamic kingdoms, genealogies of wayang golek, and the depiction of leonine figures within ritual settings and martial arts traditions. The findings demonstrate that interactions among Shiʿi communities, Sufi diasporas, Chinese networks, and Persian influences during the fifteenth and sixteenth centuries contributed significantly to shaping Javanese religious life and aesthetics, particularly through the medium of performance. Traces of exchange across trade routes, social communities, and religious networks have remained preserved within contemporary artistic expressions. Despite periodic pressures from fundamentalist currents seeking to narrow the public expression of Southeast Asian Islam, performance traditions continue to function as spaces for the preservation of plural memories and intercultural encounters.This article contributes to scholarship on Islam Nusantara, cultural history, and performance studies by positioning West Javanese performance traditions as a “living archive” that not only preserves but also reactivates complex histories of diaspora contact, mobility, and Islamic diversity in Indonesia.
Copyright (c) 2025 Kathy Foley https://creativecommons.org/licenses/by-nc/4.0
Maritime Trade and Religious Exchange in South and Southeast Asia
From its inception, Buddhism has been intertwined with trade and traders, who significantly contributed to the patronage and dissemination of Buddhism across India and beyond. The ancient Buddhist monasteries in India appeared to offer spiritual guidance, lodging, and healthcare to long-distance traders, who reciprocated by donating to the monastic communities. Notably, many Buddhist centers in India are situated along ancient key trade routes. The literary sources and archaeological studies clearly highlight the crucial importance of the maritime interface in facilitating the exchange of Buddhist religious ideas, missionaries, and culture from India to different regions of the world. In fact, both local and foreign trade, along with traders, significantly contributed to the promotion of the Buddhist centres in India. Likewise, Indian traders and merchant guilds played an important role in supporting religious institutions overseas. The main objective of this paper is to comprehensively elucidate the relationship between Buddhism and trade, primarily drawing upon recent archaeological, epigraphical findings, and literary references. The paper also briefly addresses the diffusion of Islam into the Malay Archipelago through peaceful trade networks and the Sufi missions. The propagation of Islamic traditions along the coastal regions of Gujarat and Kerala in India, well before the establishment of the Islamic dynasty in North India, mainly occurred through the peaceful interaction of Arab merchants in this region via maritime trade.
Copyright (c) 2026 Dayalan Duraiswamy https://creativecommons.org/licenses/by-nc/4.0
Patterns of Indonesia–China relations over the past two decades reveal an increasingly asymmetrical economic partnership shaped by large-scale investment in infrastructure and extractive industries. Strategic projects, such as the high-speed railway and nickel processing, illustrate how financial and technological dependence has deepened Indonesia’s structural vulnerability within the bilateral relationship. Interpreting these developments through the historical logic of the tributary system sheds light on emerging power hierarchies that resemble a modern neo-tributary order. Evidence from academic studies and media sources underscores the need for a more autonomous and strategically calibrated foreign policy to safeguard national sovereignty amid intensifying regional competition.
Copyright (c) 2025 Virdi, Abdul https://creativecommons.org/licenses/by-nc/4.0
From Tiao Wan (跳丸) to Bakwan (肉丸) and Bakso (肉酥): The Culinary History of Chaoshan Peranakan Cuisine in Java
The evolution of bakso, especially the variant known as bakwan in Malang, illustrates the complex entanglements of Chinese culinary traditions and Javanese food culture. Historical records, early Chinese agricultural treatises, colonial accounts, and contemporary media provide a foundation for tracing meatball-making techniques and migration routes of Hakka and Teochew communities who helped shape Java’s culinary landscape. Autoethnographic reflections enrich this historical reconstruction by capturing sensory memories, family traditions, and field observations from the 1980s onward. Changes in form, flavor, preparation, and commercialization highlight ongoing negotiations between halal practice, Peranakan heritage, and local taste. The argument frames bakso/bakwan as a cultural node where diaspora history, personal memory, and transregional culinary networks converge.
Copyright (c) 2025 Ary Budiyanto https://creativecommons.org/licenses/by-nc/4.0
Makhdūmūn and Easternmost Dawah in Early Modern Philippines
European accounts of early modern insular Southeast Asia document the expansion of Islamic beliefs, institutions, and missionary networks across the Malay Archipelago and into the Pacific frontier. This article examines the role of makhdūmūn and other Islamic preachers in the Islamization of the Philippine Archipelago before and during the early Spanish colonial period. Drawing on European chronicles, Spanish administrative records, indigenous tarsilas, genealogical traditions, epigraphic evidence, and the Boxer Codex, the study reconstructs the activities of Muslim missionaries and the broader transregional networks that connected the Philippines with the Islamic world. The findings demonstrate that Islamization was not an isolated or localized phenomenon but part of a continuous maritime process linking Arabia, India, Persia, China, the Malay world, and the easternmost islands of Southeast Asia. Muslim preachers, traders, and religious scholars introduced Qur'anic teachings, established mosques, legitimized emerging Islamic polities, and integrated local communities into the wider umma. Spanish sources further reveal that colonial authorities perceived these missionary activities as a significant challenge, leading to systematic efforts to suppress Islamic preaching and replace it with Catholic evangelization. This study argues that the early history of the Philippines cannot be fully understood without recognizing the extensive Islamic missionary movement that preceded Spanish rule. Recovering the role of the makhdūmūn highlights the Philippines as the eastern frontier of a dynamic Islamic ecumene and restores a largely overlooked chapter in the religious history of maritime Southeast Asia.
Copyright (c) 2026 Isaac Donoso https://creativecommons.org/licenses/by-nc/4.0
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 Menuduh" Pada Kanal YouTube NussaOfficial
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.
Resepsi Hadis, Film Animasi, Youtube NussaOfficial
Copyright (c) 2024 ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture https://creativecommons.org/licenses/by-nc/4.0
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