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1. Sufism and the Indonesian Islamic Revival JULIA DAY HOWELLLIKE OTHER PARTS OF THE MUSLIM WORLD, Indonesia has experienced an Islamicrevival since the 1970s (cf. Hefner 1997; Jones 1980; Liddle 1996, 622–25; Muzaffar1986; Schwarz 1994, 173–76; Tessler and Jesse 1996). To date, representations ofIndonesia’s Islamic revival have featured forms of religious practice and politicalactivity concerned with what in the Sufi tradition is called the ‘‘outer’’ (lahir)expression of Islam: support for and observance of religious law (I. syariah, A. syari’at),including the practice of obligatory rituals. Thus commonly mentioned as evidenceof a revival in Indonesia are such things as the growing numbers of mosques andprayer houses, the increasing popularity of head coverings (kerudung, jilbab) amongMuslim women and school girls, the increasing usage of Islamic greetings, the morecommon sight of Muslims excusing themselves for daily prayers and attending servicesat their workplaces, the appearance of new forms of Islamic student activity onuniversity campuses, strong popular agitation against government actions seen asprejudicial to the Muslim community, and the establishment in 1991 of an Islamicbank. This kind of representation of Indonesia’s Islamic revival, however, fails to callattention to the increasing popularity of Islam’s ‘‘inner’’ (batin)1 spiritual expression,that is, to what I will call, following popular Indonesian contemporary usage, the Julia Day Howell (
[email protected]) is a Senior Lecturer in the School of Asianand International Studies at Griffith University in Brisbane, Australia. Research for this project was supported by Griffith University Research Grants. The authorwishes to thank those who have provided invaluable introductions, personal knowledge, andinsights into contemporary Indonesian Sufism, especially Djohan Effendi, Azyumardi Azra,Komaruddin Hidayat, Zamakhsyari Dhofier, Nasruddin Umar, Bambang Pranowo, Ace Par-tadiredja, Abdul Munir Mulkhan, James J. Fox, and the late Abdullah Ciptoprawiro. Particu1 larly significant has been the assistance of Subandi, a collaborator on the author’s early researchon the Tarekat (/download/link/sufismQodiriyyah Naqsyabandiyyah and generous source of ongoing support. Helpfulinformation for revisions to this All materials on our website are shared by users. If you have any questions about copyright issues, please islam-revival-ino) paper came from the “Seminar Sufisme Perkotaan” mountedin January 2000 by Djohan Effendi, as head of the report (/document/report/sufism-islam-revival-ino) us to resolve them. We are always happy to assist you. Agency for Religious Research and Devel-opment at the Indonesian Ministry of Religious Affairs, and from the Report (/document/report/sufism-islam-revival-ino) September 2000 “Re-search Planning Workshop on Urban Sufism” organized by Griffith and the State Institute forIslamic Studies Syarif Hidayatullah, Jakarta, under the direction of its Rector, AzyumardiAzra, with funding from the Australia Indonesia Institute. The author is also grateful to theanonymous readers of the JAS for their (https://www.facebook.com/sharer.php? (https://twitter.com/home? (https://plus.google.com/share? (https://pinterest.com/pin/create/bookmarklet/? (https://www.linkedin.com/shareArticle? perceptive and detailed comments. 1 On the distinction between lahir (I., J., from A. zahir) and batin (I., J., from DESCRIPTION s=100&p[url]=https://documents.mx/documents/sufismstatus=Sufism url=https://documents.mx/documents/sufismmedia=https://documents.mx/public/others/images/default.png&url=https://documents.mx/documents/sufismmini=true&url=https://documents.mx/documents/sufismA. batin)see Woodward (1989, 71–73).The Journal of Asian Studies 60, no. 3 (August 2001):701–729. 2001 by the Association for Asian Studies, Inc. 701 Islam in Indonesia
islam islam- islam- islam2. 702JULIA DAY HOWELLrevival’s ‘‘Sufi’’ side.2 Sufi-inspired forms of piety can be seen as complementary with‘‘outer’’ (lahir) expressions of Muslim religiosity, being practiced as additions to orenhancements of the TEXT revivalrevival revival- revival- revivalfulfillment of the minimal requirements of the faith,3 but theymay go unnoticed or be disregarded because of the polemic that surrounds them.Although Sufi piety has attracted a great deal of media attention in Indonesia, it 1. Sufism and the Indonesian Islamic Revival JULIA DAY HOWELLLIKE OTHER PARTS OF THE MUSLIM WORLD, Indonesia has ino.html&p[title]=Sufism ino - ino.html)ino.html&is_video=false&description=Sufism ino.html&title=Sufism experienced an Islamicrevival since the 1970s (cf. Hefner 1997; Jones 1980; Liddle 1996, 622–25; Muzaffar1986; Schwarz 1994, 173–76; hasgone largely unremarked in Western scholarly accounts of contemporary IndonesianIslam. In effect, Tessler and Jesse 1996). To date, representations ofIndonesia’s Islamic revival have featured forms of religious practice and politicalactivity Indonesia’s Islamic revival has been portrayed as ‘‘scripturalist,’’ thatis, as conforming to a conception of proper islam Documents+https://documents.mx/documents/sufismislam islam concerned with what in the Sufi tradition is called the ‘‘outer’’ (lahir)expression of Islam: support for and observance of religious law (I. Muslim practice that rejects Sufi traditionsas idolatrous accretions to the pristine faith and instead makes the syariah, A. syari’at),including the practice of obligatory rituals. Thus commonly mentioned as evidenceof a revival in Indonesia are such execution of theobligatory prayers and observance of the law the whole of a Muslim’s spiritual path. In this revival islamrevival revival things as the growing numbers of mosques andprayer houses, the increasing popularity of head coverings (kerudung, jilbab) amongMuslim essay, I argue that scripturalist piety is only part of the picture of Islamicrevival in Indonesia in the latter twentieth women and school girls, the increasing usage of Islamic greetings, the morecommon sight of Muslims excusing themselves for daily prayers century, and so the nature of IndonesianIslam at century’s end has been seriously misunderstood. Contrary to ino - revivalino ino and attending servicesat their workplaces, the appearance of new forms of Islamic student activity onuniversity campuses, strong popular expectationsreasonably formed at mid-century that were based on assessments of the likely impactsof the agitation against government actions seen asprejudicial to the Muslim community, and the establishment in 1991 of an Islamicbank. This changing educational system and of Muslim Modernist reformism, devotionaland mystical intensifications of core kind of representation of Indonesia’s Islamic revival, however, fails to callattention to the increasing popularity of Islam’s ‘‘inner’’ (batin)1 Documents&p[summary]=Islam ino.html) Documents) Documents&source=https://documents.mx/documents/sufismIslamic practice—in short ‘‘Sufism’’—havesurvived. Indeed, they are being enthusiastically pursued, and not only spiritual expression,that is, to what I will call, following popular Indonesian contemporary usage, the Julia Day Howell ( by the elderlyvillage men once thought to be Sufism’s sole refuge in the twilight of its existence.Rather, Sufi
[email protected]) is a Senior Lecturer in the School of Asianand International Studies at Griffith University in Brisbane, Australia. in islamResearch for this project was supported by Griffith University Research Grants. The authorwishes to thank those who have provided devotionalism, including mystical practice, is alive and well in bothcountry and city and has captured the interest invaluable introductions, personal knowledge, andinsights into contemporary Indonesian Sufism, especially Djohan Effendi, Azyumardi of people who are well educated in thegeneral education system—even members of the national elite. Indonesia&p[images[0]=https://documents.mx/public/others/images/default.png) revivalAzra,Komaruddin Hidayat, Zamakhsyari Dhofier, Nasruddin Umar, Bambang Pranowo, Ace Par-tadiredja, Abdul Munir Mulkhan, James J. Moreover, Sufism, indiverse manifestations, has attracted people of both sexes who are still fully engagedin their Fox, and the late Abdullah Ciptoprawiro. Particu-larly significant has been the assistance of Subandi, a collaborator on the author’s early careers, including some now in positions of considerable power. These newaficionados are reinterpreting Sufi ino.html) researchon the Tarekat Qodiriyyah Naqsyabandiyyah and generous source of ongoing support. Helpfulinformation for revisions to this paper thought as a source of inspiration for contemporaryreligious practice and are even becoming involved with longcame from the “Seminar Sufisme Perkotaan” mountedin January 2000 by Djohan Effendi, as head of the Agency for Religious Research and established Sufi 2 Many different senses have been attached to the term ‘‘Sufi,’’ in Indonesia as Devel-opment at the Indonesian Ministry of Religious Affairs, and from the September 2000 “Re-search Planning Workshop on Urban Sufism” elsewhere.Indeed, as explained below, the term ‘‘Sufi’’ did not come into common Indonesian languageuntil the organized by Griffith and the State Institute forIslamic Studies Syarif Hidayatullah, Jakarta, under the direction of its Rector, AzyumardiAzra, 1970s. My usage of the term here is quite broad and approximates that advocatedby Chittick (1995) in his entry with funding from the Australia Indonesia Institute. The author is also grateful to theanonymous readers of the JAS for their perceptive and under ‘‘Sufism’’ in the Oxford Encyclopedia of the Modern IslamicWorld. There he resists the common Western detailed comments. 1 On the distinction between lahir (I., J., from A. zahir) and batin (I., J., from A. batin)see Woodward (1989, 71–73).The Journal of Asian Studies 60, no. 3 (August 2001):701–729. 2001 by the Association for Asian Studies, Inc. 701 practice of equating Sufism only with ‘‘Islamicmysticism’’ or ‘‘Islamic esotericism’’ and instead describes it as ‘‘the COMMENTS 2. 702JULIA DAY HOWELLrevival’s ‘‘Sufi’’ side.2 Sufi-inspired forms of piety can be seen as complementary with‘‘outer’’ (lahir) interiorization and inten-sification of Islamic faith and practice’’ (1995, 102). This allows us to recognize that expressions of Muslim religiosity, being practiced as additions to orenhancements of the fulfillment of the minimal requirements of the faith,3 devotionalpractices and religious concepts associated with Sufi traditions are often employed by Muslimsas 0 Comments Sort by Oldest but theymay go unnoticed or be disregarded because of the polemic that surrounds them.Although Sufi piety has attracted a great deal of spiritual enhancements of their everyday lives, even when they are not undertaking a mysticalpath of dramatic media attention in Indonesia, it hasgone largely unremarked in Western scholarly accounts of contemporary IndonesianIslam. In effect, personal transformation in hopes of direct experience of the divine. It alsoencompasses Muslim mystics Indonesia’s Islamic revival has been portrayed as ‘‘scripturalist,’’ thatis, as conforming to a conception of proper Muslim practice that rejects independent of Sufi orders (tarekat) as well as those practicingwithin them. Nonetheless, Sufi orders (A. tariqah, Sufi traditionsas idolatrous accretions to the pristine faith and instead makes the execution of theobligatory prayers and observance of the I. tarekat), which have transmitted Islamicmystical knowledge through textual and practical instruction throughout Add a comment... law the whole of a Muslim’s spiritual path. In this essay, I argue that scripturalist piety is only part of the picture of Islamicrevival in the Muslim world,will feature prominently in this account of Indonesian Sufism. Also, the emphasis on Indonesia in the latter twentieth century, and so the nature of IndonesianIslam at century’s end has been seriously misunderstood. Contrary personalintensification of faith and practices distinguishes my usage of ‘‘Sufism’’ here from an evenbroader to expectationsreasonably formed at mid-century that were based on assessments of the likely impactsof the changing educational system usage (e.g., by Woodward 1989) covering any conventional cultural practice that canbe identified with Sufi and of Muslim Modernist reformism, devotionaland mystical intensifications of core Islamic practice—in short ‘‘Sufism’’—havesurvived. Facebook Comments Plugin Indeed, they are being enthusiastically pursued, and not only by the elderlyvillage men once thought to be Sufism’s sole refuge in the twilight traditions by scholars (for example, pilgrimages to saints’ graves andeven selamatan, the Javanese ritual meal of its existence.Rather, Sufi devotionalism, including mystical practice, is alive and well in bothcountry and city and has captured the interest often described as ‘‘Hindu-Javanese’’ but identified byWoodward as manifesting Sufi elements seen in many of people who are well educated in thegeneral education system—even members of the national elite. Moreover, Sufism, indiverse Muslim cultures). 3 It must be noted here briefly, in anticipation of subsequent discussion of Muslim Mod-ernist manifestations, has attracted people of both sexes who are still fully engagedin their careers, including some now in positions of critiques in the text, that not all Muslims have accepted this construction of Sufi practicesas complementary with considerable power. These newaficionados are reinterpreting Sufi thought as a source of inspiration for contemporaryreligious practice and the performance of core obligations. Even before the twentieth century,there has been much controversy over Copyright © 2017 Powered By Documents.mx - All Rights Reserved About (/about.html) / Terms (/info/terms.html) are even becoming involved with long-established Sufi 2 Many different senses have been attached to the term ‘‘Sufi,’’ in Indonesia as which Sufi practices are lawful (cf. 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