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"Its contributors explore Islamic contributions to this field, addressing the theories and practices of the Islamic civilization and of Muslim societies with regards to international affairs and to the discipline of IR"

"Agama dan kepercayaan, termasuk di dalamnya Islam, telah menjadi sumber power dan legitimasi kekuasaan bagi umat manusia sejak dahulu. Agama sebagai seperangkat nilai mampu mempengaruhi pilihan yang diambil dan perilaku aktor-aktor politik. Sebagai sebuah ilmu yang lahir dari dan berkembang dalam sekularisme Barat/Utara, Hubungan Internasional, khususnya pendekatan positivistik, abai memperhatikan agama sebagai salah satu faktor yang menentukan rasionalitas serta agensi aktor internasional. Revolusi Islam yang terjadi di Iran pada 1979, gelombang Islamisasi pasca tuntuhnya tatanan Komunisme global pada akhir 1980-an, hingga 9/11 sampai menangnya rezim Taliban di Afghanistan menandai bagaimana Islam eksis dalam politik internasional hingga saat ini. Dalam menjembatani senjang tersebut. melalui penelaahan menggunakan metode taksonomi terhadap 46 literatur yang terdiri dari 9 monograf, 8 bab dalam edited volume, dan 29 artikel jurnal, tulisan ini berusaha untuk mengkaji bagaimana sebenarnya kedudukan Islam dalam ilmu Hubungan Internasional baik dalam ranah (1) diskursus ilmu pengetahuan; (2) sebagai identitas aktor transnasional; maupun (3) sebagai fenomena global itu sendiri. Penulis menemukan bahwa Islam masih dikontestasikan kedudukannya dalam ilmu HI, yang mana perdebatan mengenainya terbagi di sepanjang lini perbedaan paradigmatik dan identitas religius para ahli yang menulis tentangnya. Tulisan ini juga akan menyoroti senjang dan senyap lain berdasar literatur yang telah dipetakan serta memberikan rekomendasi untuk melakukan kodifikasi teori HI Islami dan untuk membuktikan eksepsionalisme Islam yang jadi asumsi dasar banyak literatur yang berbicara tentangnya.

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Since its conception, religion and religious belief, Islam included, have influenced human courses of action as a source of ideational power and legitimacy. Islam has proven its influence over transnational political actors’ behaviour and the practice of international politics in general through many observable instances throughout the later half of 20th century–namely, the Iran 1979 Revolution, the Islamization of many Middle-Eastern and South-East Asian Nations, the 9/11, and the recent successful cooptation of Afghani Government by the Taliban. However, mainstream positivistic International Relations, as a discipline that is risen in the cradle of secularism, stubbornly insisted that Islam is not the cause behind those unravelled events. This writing is trying to scrutinize that claim by employing the taxonomy method to 46 literature consisting of 9 monographs, 8 chapters of an edited volume, and 29 journal articles, and observing how Islam interacts with the international relations field, whether (1) in a conceptual discourse setting; (2) as an identity for international actors; or (3) as a global phenomenon itself. Among the findings noted in this literatutre is that the contesting opinion regarding the place of Islam in international relations discourse is divided among paradigms and scholars’ religious identity lines. Through the mapping of literature cited in this work, this paper will also shows what the concensus, debate, gap, and silence among the writings is and will be concluded by a recommendation on doing further research to codify the scattered so-called Islamic IR theories, and to discuss even further the Islamic exceptionalism that is widely cited as a justification in singling out Islam over the rest of global religion by a wide array of literature referred in this paper."

"Islam in the Malay world of Southeast Asia or Islam Nusantara, as it has come to be known, had for a long time been seen as representing the more spiritual and Sufi dimension of Islam, thereby striking a balance between the exoteric and the esoteric. This image of 'the smiling face of Islam' has been disturbed during the last decades with increasing calls for the implementation of Shari'ah, conceived of in a narrow manner, intolerant discourse against non-Muslim communities, and hate speech against minority Muslims such as the Shi'ites. There has also been what some have referred to as the Salafization of Sunni Muslims in the region. The chapters of this volume are written by scholars and activists from the region who are very perceptive of such trends in Malay world Islam and promise to improve our understanding of developments that are sometimes difficult to grapple with."