Sentence Patterns of Indonesian is a comprehensive presentation of the linguistic system of Indonesian, intended for use in first- and second-year courses. Despite an initial appearance of being easy to learn, Indonesian has a complex system of affixes that must be mastered before acceptable sentences can be constructed. A major effort of this book is therefore devoted to providing an understanding of these affixes, especially those used to form verbs and nouns, and their ramifications in sentence construction. The author's approach to understanding is oral-aural; patterns of structure are immediately followed by extensive drills and other exercises after being introduced. Each chapter also includes sections on pronunciation and useful notes on behavior according to Indonesian culture patterns.

This book studies the political and institutional project of Al-Qur’an dan Terjemahnya, the official translation of the Qurʾān into Indonesian by the Indonesian government. It investigates how the translation was produced and presented, and how it is read, as well as considering the implications of the state’s involvement in such a work. Lukman analyses the politicisation of the Qurʾān commentary through discussion of how the tafsīr mechanism functions in this version, weighing up the translation’s dual constraints: the growing political context, on the one hand, and the tafsīr tradition on the other. In doing so, the book pays attention to three key areas: the production phase, the textual material, and the reception of the translation by readers. This book will be of value to scholars with an interest in tafsīr studies, modern and Southeast Asian or Indonesian tafsīr sub-fields, the study of Qurʾān translations, and Indonesian politics and religion more broadly.

This book explores Muslim communities in Southeast Asia and the integration of Islamic culture with the diverse ethnic cultures of the region, offering a look at the practice of cultural and religious coexistence in various realms. The volume traces the origins and processes of adoption, transmission, and adaptation of Islam by diverse ethnic communities such as the Malay, Acehnese, Javanese, Sundanese, the Bugis, Batak, Betawi, and Madurese communities, among others. It examines the integration of Islam within local politics, cultural networks, law, rituals, education, art, and architecture, which engendered unique regional Muslim identities. Additionally, the book illuminates distinctive examples of cultural pluralism, cosmopolitanism, and syncretism that persisted in Islamic religious practices in the region owing to its maritime economy and reputation as a marketplace for goods, languages, cultures, and ideas. As part of the Global Islamic Cultures series that investigates integrated and indigenized Islam, this book will be of interest to students and researchers of theology and religion, Islamic studies, religious history, political Islam, cultural studies, and Southeast Asian studies. It also offers an engaging read for general audiences interested in world religions and cultures.

This book explains the relationship between Islam and the state and politics in contemporary Indonesia. President Soeharto's departure from office in May 1998 brought tremendous and far-reaching impacts to Indonesia's political landscape. At least 181 new political parties came into being, a sizeable portion of which use Islam as their symbol and ideological basis.

It is crucial today to understand how religions can exist harmoniously in a shared environment, whether local or global. A reasoned approach to this question was sought by participants at a stimulating conference of the International Association for the History of Religions (IAHR) in a predominantly Muslim country, Indonesia. Themes treated include the relation between theoretical approaches and religious viewpoints, practical problems and conflict resolution at the local level, and religious education with special reference to the role of Muslim schools (pesantren) in Indonesia.

Indonesia has been home to some of the most vibrant and complex developments in modern Islamic thought anywhere in the world. Nevertheless little is known or understood about these developments outside South East Asia. By considering the work of the leading Indonesian thinkers of the twentieth century, Michael Feener, an intellectual authority in the area, offers a cogent critique of this diverse and extensive literature and sheds light on the contemporary debates and the dynamics of Islamic reform. The book highlights the openness to, and creative manipulation of, diverse strands of international thought that have come to define Islamic intellectualism in modern Indonesia. This is an accessible and interpretive overview of the religious and social thought of the world's largest Muslim majority nation. As such it will be read by scholars of Islamic law and society, South East Asian studies and comparative law and jurisprudence.

Koleksi esei-esei di dalam buku ini merupakan sebuah cerminan hubungan inter-personal yang rumit namun mengikat kita yang mendiami ranah ini. Ia menawarkan sebuah kilasan terhadap dunia dalaman Asia Tenggara di mana idea kepemilikan bersama masih wujud, meskipun tidak semestinya diartikulasikan melalui perbendaharaan kata mencerminkan hal tersebut. Kualiti organik esei-esei ini – memandangkan ianya datang dari hati dan sangat dekat dengan pengalaman kita sehari-hari, kerinduan dan keresahan – menunjukkan kedudukannya sebagai suara pinggiran (subaltern) sebenar, iaitu mereka yang tidak semestinya berada di pusat kekuasaan atau yang memegang kuasa, tetapi hidup mereka dibentuk oleh kuasa – ekonomi, politik, diplomasi. Oleh itu, ia mencerminkan kehidupan sebenar masyarakat Asia Tenggara saat ini. Farish A. Noor Nanyang Technology University, Singapore

This book contains papers presented at the 1st International Conference on Islamic Heritage Architecture and Art. The papers deal with the design of many types of buildings in Islamic countries and the influence that these structural forms have had in non-Islamic countries. Coverage will also include construction materials. There is much to learn from past experiences to arrive at solutions that are environmentally sound and sustainable in the long term. As conventional energy resources become scarce, the Islamic design heritage can offer invaluable lessons on how to deal with difficult and extreme environments in an efficient manner. Traditional architecture and urban environment in most Islamic countries is now being eroded by overemphasis on global type of architecture and city planning. Consequently, many regions are losing their identity. The Conference will aim to review these developments in the light of what the classical Islamic urban designs and architectures have to offer modern society. There will also be coverage of conservation techniques appropriate to the materials and structural forms used. The papers in this book cover such topics as: Architectural conservation; Architectural heritage; Architecture in Malaysia and Indonesia; Climate adaptability; Conservation and restoration; Historical aspects; Houses and gardens; Islamic art and globalisation; Mosques and minarets; Ottoman Istanbul; Schools; The African Coast; The Islamic urban environment; The Mediterranean region; The use of light; Vernacular architecture; Wood and wooden roofs. The contents will be of interest to all researchers, practitioners and government employees actively involved with Islamic Heritage Architecture.

This book explores the intimate marital relationships of Indonesian Muslim married women. As well as describing and analysing their sexual relationships, the book also investigates how Islam influences discourses of sexuality in Indonesia, and in particular how Islamic teachings affect Muslim married women’s perceptions and behaviour in their sexual relationships with their husbands. Based on extensive original research, the book reveals that Muslim women perceive marriage as a social, cultural, and religious obligation that they need to fulfil; that they realise that finding an ideal marriage partner is complicated, with some having the opportunity for a long courtship and others barely knowing their partner prior to marriage; and that there is a strong tendency, with some exceptions, for women to consider a sexual relationship in marriage as their duty and their husband’s right. Religious and cultural discourses justify and support this view and consider refusal a sin (dosa) or taboo (pamali). Both discourses emphasise obedience towards husbands in marriage.