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Indonesian Post-Orientalist Study of Islam.

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Title: Indonesian Post-Orientalist Study of Islam.
Authors: Ali, Muhamad
Source: Studia Islamika; 2025, Vol. 32 Issue 1, p43-73, 31p
Subject Terms: ORIENTALISM, ISLAMIC studies, THEOLOGICAL education, QUR'ANIC criticism, SOCIAL movements, THEORISTS, CULTURAL studies
Abstract (English): This article seeks to explain the emergence of an Indonesian post-Orientalist study of Islam from the 1990s onwards, which results from the increased influx of Indonesian-born scholars into the study of Indonesian Islam, a field previously dominated by Western-born scholars. In contrast to Edward Said’s adverse Orientalists, to the Arabic-based dirāsah islāmiyyah, and the previous generations of Indonesian Western-educated scholars, the post-1990s generation of pesantren-and-Western-educated Indonesian scholarship has taken selectively elements from Islamic texts and traditions, humanities, and social sciences in analyzing contemporary Islamic beliefs and practices. With an eclectic intellectualism combining faith and public mission, Indonesian Muslim scholars have reinterpreted Qur’anic and classical Islamic concepts while engaging different Western theories regarding religion, law, identity, and social movements. By analyzing local and national figures and movements, using diverse sources, and negotiating the tensions between the normative, practical, scriptural, and contextual, they aim to represent Islam and Muslims in their diversity and complexity in global, national, and local dynamics. With collaborative work at home and abroad, they contribute to pursuing different trajectories with scholarship and activism for Indonesian society and beyond. [ABSTRACT FROM AUTHOR]
Abstract (Indonesian): Artikel ini berupaya menjelaskan kemunculan studi Islam pascaorientalis Indonesia sejak tahun 1990-an, yang merupakan dampak dari meningkatnya jumlah sarjana kelahiran Indonesia dalam kajian Islam Indonesia. Bidang ini sebelumnya didominasi oleh sarjana kelahiran Barat. Berbeda dengan pandangan orientalis negatif Edward Said, dirāsah islāmiyyah berbasis Arab, dan generasi sebelumnya dari sarjana Indonesia lulusan Barat, sarjana Muslim Indonesia pasca-1990-an, dengan latar belakang pendidikan pesantren dan Barat, menafsirkan kembali konsep-konsep Al-Qur’an dan Islam klasik sambil melibatkan berbagai teori Barat mengenai agama, hukum, identitas, dan gerakan sosial. Melalui analisis tokoh dan gerakan lokal serta nasional, penggunaan beragam sumber, dan negosiasi ketegangan antara normatif, praktis, tekstual, dan kontekstual, mereka bertujuan merepresentasikan Islam dan Muslim dalam keragaman dan kompleksitasnya dalam dinamika global, nasional, dan lokal. Melalui kerja sama di dalam dan luar negeri, mereka berkontribusi dalam mengejar berbagai jalur dengan keilmuan dan aktivisme untuk masyarakat Indonesia dan dunia. [ABSTRACT FROM AUTHOR]
Abstract (Arabic): يسعى هذا المقال إلى تبيان نشأة الدراسات الإسلامية الإندونيسية ما بعد الاستشراقية منذ تسعينيات القرن الماضي، كنتيجة لزيادة أعداد الباحثين الإندونيسيين في حقل دراسات الإسلام في إندونيسيا، والذي كان يهيمن عليه سابقا علماء غربيون. وخلافًا للنظرة الاستشراقية السلبية لإدوارد سعيد، والدراسات الإسلامية ذات المنشأ العربي، والجيل السابق من العلماء الإندونيسيين خريجي الغرب، فإن جيل العلماء المسلمين الإندونيسيين ما بعد عام ۱۹۹۰ ، بخلفياتهم التعليمية المتنوعة بين المعاهد الإسلامية والجامعات الغربية يقومون بإعادة تفسير المفاهيم القرآنية والإسلامية الكلاسيكية مع الانخراط في نظريات غربية متعددة حول الدين والقانون والهوية والحركات الاجتماعية. ومن خلال تحليل شخصيات وحركات محلية ووطنية، واستخدام مصادر متنوعة والتفاوض بين التوترات المعيارية والعملية والنصية والسياقية، يهدف هؤلاء العلماء إلى تمثيل الإسلام والمسلمين في تنوعهم وتعقيدهم ضمن الديناميات العالمية والوطنية والمحلية. وعبر التعاون الداخلي والخارجي، يساهمون في تتبع مسارات متنوعة بالبحث العلمي والنشاط المجتمعي لخدمة المجتمع الإندونيسي والعالم. [ABSTRACT FROM AUTHOR]
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Database: Complementary Index
Description
Abstract:This article seeks to explain the emergence of an Indonesian post-Orientalist study of Islam from the 1990s onwards, which results from the increased influx of Indonesian-born scholars into the study of Indonesian Islam, a field previously dominated by Western-born scholars. In contrast to Edward Said’s adverse Orientalists, to the Arabic-based dirāsah islāmiyyah, and the previous generations of Indonesian Western-educated scholars, the post-1990s generation of pesantren-and-Western-educated Indonesian scholarship has taken selectively elements from Islamic texts and traditions, humanities, and social sciences in analyzing contemporary Islamic beliefs and practices. With an eclectic intellectualism combining faith and public mission, Indonesian Muslim scholars have reinterpreted Qur’anic and classical Islamic concepts while engaging different Western theories regarding religion, law, identity, and social movements. By analyzing local and national figures and movements, using diverse sources, and negotiating the tensions between the normative, practical, scriptural, and contextual, they aim to represent Islam and Muslims in their diversity and complexity in global, national, and local dynamics. With collaborative work at home and abroad, they contribute to pursuing different trajectories with scholarship and activism for Indonesian society and beyond. [ABSTRACT FROM AUTHOR]
ISSN:02150492
DOI:10.36712/sdi.v32i1.45297