The History of Jama‘ah Tabligh in Southeast Asia: The Role of Islamic Sufism in Islamic Revival

The article examines the history of Jama‘ah Tabligh in Southeast Asia, especially in Kuala Lumpur and Aceh. The author traces the historical background of this religious movement with particular reference to the birth place of Jama‘ah Tabligh , India. The author investigates the major role of Indian in disseminating Islam in Southeast Asia, especially in Malaysia and Indonesia. Many scholars believe that Islam came to Southeast Asia from India (Gujarat), and this is the reason why many Islamic traditions in this region were influenced by Indian culture. However, to analyze Islamic movement in Southeast Asia one should take into consideration the Middle East context in which various Islamic movements flourished. Unlike many scholars who believe that the spirit of revivalism or Islamic modernism in Southeast Asia was more influenced by Islam in the Middle East than Indian, the author argues that the influence of Indian Muslim in Southeast Asia cannot be neglected, particularly in the case of Jama‘ah Tabligh

Educational practice: lessons to be learned from madrasah and religious schools in contemporary Southeast Asia

This article aims at examining the current portrait of Islamic education inSoutheast Asia. Recently, there have been many studies on the role of madrasahsor religious schools in Islamic education. As Muslim who studies social-anthropology,I would like to approach this issue by examining socio-cultural ofIslamic education in Southeast Asia. Historically, the tradition has been basedon Muslim society at grass root level. The word of madrasah in Southeast Asiahas long history, which called as dayah in Aceh, surau in Minangkabau, pesantrenin Java, pondok in Malaysia, and pho no in Southern Thailand. The role ofmadrasah, then has similarities with the tradition of pesantren, even in someMuslim countries like Indonesia scholars still can differentiate between pesantrenand madrasah. In this study, I examine to philosophical dimension and systemof knowledge reproduction in Islamic education. Finally, I argue thatpesantren or religious school is embedded in Muslim culture.Artikel ini bertujuan untuk menjelaskan keadaan terkini mengenai pendidikanIslam di Asia Tenggara.Sejauh ini, sudah begitu banyak kajian mengenai madrasah atau pendidikan agama di dalam pendidikan Islam. Sebagai seorangMuslim yang menekuni kajian sosial-antropologi, saya ingin mendekati studiini denganmemaparkansosio-kultural pendidikan Islam di Asia Tenggara.Menurut sejarah, tradisi pendidikan tersebut sudah menggejala dalammasyarakat Muslim pada level akarrumput.Istilah madrasah di Asia Tenggarasudah mengalami perkembangan yang amat pesat, di mana kalau di Aceh dikenaldengan istilah dayah, di Minangkabau dikenal dengan istilah surau, sementaradi Jawa digunakan istilah pesantren, di Malaysia memakai istilah pondok, diThailand Selatan digunakan istilah pho no. Peran madrasah, hamper sama dengantradisi pesantren, kendati di beberapa negara, seperti Indonesia, para sarjanamasih membedakan antara pesantren dan madrasah. Dalam kajian ini, dikupastentang dimensi filosofis dan system reproduksi pengetahuan dalam pendidikanIslam. Akhirnya, saya berargumen bahwa pesantren dan pendidikan agamamerupakan bagian yang tidak terpisahkan dalam budaya Muslim

ISLAM DAN KEKERASAN: PENGALAMAN UNTUK ACEH

This paper aims to discuss some things about the people of Aceh, which is associated with violence (violence). The study of violence in Aceh is already a lot to do, especially with the experience of joining the Republic of Indonesia Aceh. This study attempted to examine the meaning of violence and its relationship to faith or Din al-Islam. After that, it will be seen in the form of violence in Aceh society. Is the violence in Aceh due to religious factors or due to other things like ideology? Or, violence in Aceh is one result of the application of social science theories which assume that religion should not be involved in the lives of everyday people. In addition, this study also investigated the claims of the wanted link between Islam and violence, both conceptually and from the aspect of socio-historical and socio-anthropological. One of the concepts that need to be considered are the glue of the Acehnese are Muslims. Adhesive system Acehnese cosmology is customary. Adhesives Acehnese ideology is Islam. At this level the concept of the Acehnese identity needs to be prioritized. To get out of the chaos of memory on a reformulation of violence needs to be done to the concept of identity-distinctive Acehnese, based on cosmological system Acehnese essentials

The Religious Imagination in Literary Network and Muslim Contestation in Nusantara

This study aims to examine the history of religious imagination and contestation in Nusantara. It will trace the issue of transformation of Islamic thought as religious imagination from Middle East to the region by looking at the network of Muslim scholars, the development of institution, and the distribution of religious ideas in kitabs. I will utilize socio-historical approach as means to understanding the early development of Islamic intellectual. It is said that Aceh as the first place of Islamization process in Nusantara. It can be seen from the early historical facts such as Kingdoms of Peureulak, role of ‘ulama of Pasai, and institution of dayah as place of reproduction of ‘ulama in the region. It is argued that there have been many of anthropological and archaeological evidences that had influenced the early reproduction of Islamic thought in Southeast Asia. In addition, this study will also examine the  current potrait of contestation among Muslim in political landscape in the country. It indicates that the identity of Muslim has to do with the roots of historical narrative in the Nusantara

CONTEMPORARY ISLAMIC THOUGHT IN INDONESIAN AND MALAY WORLD: Islam Liberal, Islam Hadhari, and Islam Progresif

Islam in Indonesian and Malay world is very much heterogenuous. Taking Islam Liberal, Islam Hadhari, and Islam Progresif as the subject of analysis, this article deals with the concepts Islam Liberal, Islam Hadhari, and Islam Progresif as products of the trends in Islamic thinking, the impact of these three interpretations of Islam in Malaysia and Indonesia, the similarities and dissimilarities between the three, and their future prospects in the region. It argues that the prominence of the debates surrounding the three currents of Islamic thought is the result of struggles for power and authority in Islamic discourse in the region. It further argues that the Indonesian-based Islam Liberal differs from the Malaysian-based Islam Hadhari in that it does not originate from government sources. Islam Progresif is more of an umbrella term referring to various strands of thought developed by Muslims opposed to the status quo. Although Islam Hadhari is a newly-coined term, it contains many elements in common with other schools of Islamic thought including Islam Liberal and neo-modernist Islam

Turnitin: From Power to Cultural Landscapes

This article aims to re-examine the history of Shi‘ah in Aceh by looking at the influence of Persian in Acehnese political and cultural landscapes of the society. There have been many studies on presence of Shi‘ah in Aceh by local, national, and international scholars. However, there is still gap among scholars about the coming of Shi‘ah and it influence in the province, due to the influence of Persian traditions. Through socio-historical and socio-anthropological approaches, this study describes the roots and influence of Persian in history of Aceh. This is to say it is necessary to look at how the impact on Persian in Acehnese society. It is also argued that the presence of Shiah in Aceh in contemporary era has led to cultural rather than politic and theology. However, because of conflict between Sunni and Shi‘ah in Middle East, issue on anti-Shi‘ah gives serious impact to religious life in the province

Imajinasi Kebangsaan di Nusantara: Suatu Kajian Bibliografis

This article aims to examine the social imaginary toward nationalism from theoritical and bibliographical perspectives. Recently, there has been lack of study on imagined nationalism, after Bennedict Anderson had published Imagined Communities. This study by looking at social imagination and cultural memory, will describe the development of imagined nationalism in Nusantara. It will also survey several literatures on concept of nationalism in the region. It is believed that imagined nationalism in Nusantara has been influenced by many concepts from Western scholars. Thus, study on on this issue by emphasing on cultural memory is still needed. It is argued that it is necessary to conduct more research projects on imagined nationalism in Nusantara by focussing on spirit, cosmol-ogy, system of knowledge, and values among socities

A Study of Panglima La’ōt: An ‘Adat Institution in Aceh

This article is about a brief history of Panglima La’ōt Aceh and its current position along with Adat La’ōt (customary law) among Acehnese community. It will look at relationship between Adat and presence of Panglima La’ōt  (the Commanders of the Sea). To what extent we could say that there is a strong connection between the adat laot and Panglima La’ōt? It is argued that this institution has been established for more than 400 hundred years by the Kingdom of Aceh. It is also said that adat laot is one of the oldest customary law in Aceh. This article consists three sections. After the introduction, it will discuss the history of Panglima La’ōt in Aceh. The next section is about the current position of Panglima La’ōt in Acehnese society. Here, the data will be focussed on the dynamics of fisher and their perpection toward the Panglima La’ōt in different setting of research area. Finally, the examination of the revitalization of Panglima La’ōt as formal institution in, especially the overlapping of the authority of adat institution, will be provided in final section.[Tulisan ini merupakan penjelasan mengenai hubungan Panglima La’ot dengan hukum adat La’ot ditengah masyarakat Aceh dewasa ini yang secara resmi pemerintah daerahnya menegakkan syari’ah Islam. Sebagai salah satu institusi adat yang tertua sejak berdirinya kerajaan Aceh, Panglima La’ot dan adat La’ot mengalami dinamika yang luar biasa. Dengan mengambil studi kasus dibeberapa tempat yang berbeda, penulis menunjukkan bahwa formalisasi kembali institusi ini bukan hanya menjadi cara melestarikan warisan budaya, melainkan juga menjadi aparatus pemerintahan lokal yang mewakili masyarakat nelayan Aceh ditengah dinamika ekonomi politik lokal, regional dan internasional.]    

Contemporary Islamic Thought in Indonesian and Malay World: Islam Liberal, Islam Hadhari, and Islam Progresif

Islam in Indonesian and Malay world is very much heterogenuous. Taking Islam Liberal, Islam Hadhari, and Islam Progresif as the subject of analysis, this article deals with the concepts Islam Liberal, Islam Hadhari, and Islam Progresif as products of the trends in Islamic thinking, the impact of these three interpretations of Islam in Malaysia and Indonesia, the similarities and dissimilarities between the three, and their future prospects in the region. It argues that the prominence of the debates surrounding the three currents of Islamic thought is the result of struggles for power and authority in Islamic discourse in the region. It further argues that the Indonesian-based Islam Liberal differs from the Malaysian-based Islam Hadhari in that it does not originate from government sources. Islam Progresif is more of an umbrella term referring to various strands of thought developed by Muslims opposed to the status quo. Although Islam Hadhari is a newly-coined term, it contains many elements in common with other schools of Islamic thought including Islam Liberal and neo-modernist Islam