International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 The Continuity of Classical Islamic Thinking in

Ris’an Rusli Universitas Negeri Raden Fatah Palembang, South Sumatra, Indonesia [email protected]

Abstract The continuity of Islamic intellectualism in the modern era in Indonesia consists of the concept of understanding the attributes of God and the relation of Allah to the universe or commonly known as Islamic theology. The field of ethics in Islam or how a person engages in society, human servitude in his duties on earth and how humans treat nature, are all the field of this study. Field of physics; includes discussion of the nature of growth and development. Field exact sciences will discuss about science such as; mathematics, geometry, astronomy and so on. Thus this research is expected to be useful in adding to the repertoire of historical studies and intellectual thinking while at the same time contributing to the preservation of scientific traditions in Indonesia that are directly or indirectly related to Islamic thought. The results of the Islamic thoughts about these four things have brought considerable development to human science and civilization. This has important values in human life. Regarding the problem of divinity, many concepts of thought arise. This is because divinity is fundamental in Islamic teachings the problem is very complex and unique.

Keywords: continuity, classical Islam, Islamic thought

1. Introduction Since prehistoric times, the population of the Indonesian archipelago is known as a sailor who is able to navigate the high seas. Since the beginning of the century, there have been shipping and trade routes between the Indonesian archipelago and various regions in Southeast Asia. Even two centuries before Christ, Indonesia (Archipelago) especially Sumatra was known in the world map at that time. The oldest world map compiled by Claudius Ptolemaeus [1], a Governor of the Kingdom of Greece based in Alexandria (Egypt), compiled a map entitled Geographies that has referred to and included the Archipelago as Barousai. What is meant is of course the West Sumatra coast which is rich in camphor. Arab, Persian and Indian Muslim traders also arrived in Indonesian archipelago to trade since the 7th century AD, when Islam first developed in the Middle East [2]. This trade relationship also became the relationship of the spread of Islam which was increasingly more intensive. Since the first century, the archipelago produced the commodity, such as spices which is favored in Europe (Roman). This commodity caused traders of Arabian stalls to stop on the West coast of Sumatra and the Strait of Malacca that connected the Eastern empire (imperial China). Arab traders have acted as regulators of the East-West trade route. Thus, Indonesia has been known since ancient times by nations both in the East and in the West, because it has become a traffic route for trade trips. As an area

2040 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 that has been reached and produces a lot of produce, it is very logical if Indonesia becomes an area to gain influence and including to the spread of Islam [3]. The arrival of Islam in the archipelago, there was a long discussion and debate among experts regarding three main problems, namely the place of origin of the arrival of Islam, its bearers, and the time of its arrival. Various theories and discussions that attempt to answer these three main problems are clearly incomplete, not only because the lack of data that can support a theory certainly emphasizes the specific aspects of the three main problems, while ignoring other aspects [4]. Therefore, most theories in certain aspects fail to explain the coming of Islam, the conversion of religion that occurred, and the processes of Islamization seen in it. This conditions force some experts to bring up theories in relation to Islamization and the development of Islam in Indonesia. There are at least four theories which are raised, such as Indian Theory, Arab Theory, Persian Theory and Chinese Theory [5]. One of the holders of Indian theory, Pijnappel [6], stated that Islam which came to Indonesia (Archipelago) did not originate directly from Arabia or Persia, but originated from India, especially from the West Coast from Gujarat and Malabar. Before Islam arrived in the archipelago, many Arabs who lived in the Safi'i mazhab immigrated and settled in India. From there, Islam then spread to the archipelago. With the existence of several differences regarding Islamization in Indonesia (Archipelago), the synthesis of several opinions is sought. Among these efforts is to make phases or stages about Islamization in Indonesia. It should be emphasized that the theories presented above, in essence, do not discuss the entry of Islam into every island in the archipelago. These theories only analyze the entry of Islam on the island of Sumatra, especially Aceh and the island of Java. These two are considered to have an important role in the development of Islam on other islands in Indonesia [7]. Any theory about Islamization of the Malay Archipelago will always be demanded to explain why the process originated from a certain period and not how many centuries before or afterwards. Muslims from foreign countries may have settled in trading ports in Sumatra and Java for centuries. But it was only towards the end of the 13th century that there were traces of indigenous Muslims.

2. Methodology This study uses library research (literature review research) by carefully examining various literatures relevant to the type of qualitative data. Research approach using scientific concepts, such as: historical. While, the data sources are primary and secondary. The data collection techniques in the study were heuristic techniques, verification, interpretation, and historiography.

3. Results and Discussion One thing that has become a hot topic of debate among theologians until now is the problem of human actions. The problem of human deeds is closely related to the belief in tawhid, the aspect of wahdaniyah al-Khaliq, and the problem of justice in the accountability of human beings for all their deeds in the Hereafter. In the history of the development of Islamic thought, the discussion around human

2041 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 actions has given rise to two kinds of opinions which are extensively different from each other, namely the Jabariyah sect and the Qadariyah sect. In subsequent developments, the problem of human action is still discussed by the Kalam sect, which was born later, especially by the Mu'tazilah, Asy'ariyah and Maturudiah sect. But the opinion expressed by the Kalam sect is basically no different from the previous understanding. The tendency of this understanding is also seen in the ulama in archipelago, among them according to Muhammad Natsir in the context of human actions, he views that humans are free to act actively, creatively and dynamically tend to Qadariyah. Humans have the freedom to choose and do good or bad deeds as they want. But according to Muhammad Natsir, the freedom of human action remains in the corridor of the Sunnah of Allah (the law of nature) created by God, and is also closely related to the causes of humanity. And this also shows that what happens to human beings is not a fate or fate that has been determined by God since the beginning. But everything is related to effort, endeavor and human actions [8]. Basically the views of Mu'tazilah, Asy'ariyah and Maturidiah are not different from Jabariyah and Qadariyah that existed before. The Mu'tazilah adhered to and were more inclined and stronger in maintaining Qadariyah, while the As'ariyah were considered to adhere to or, at the very least, lean towards Jabariyah understanding. In the context of the Islamic Archipelago, the establishment of the (abbreviated as NU) is a representation of Islamic style that is typical of the archipelago, which has been formed and developed in the region. NU preserving traditional Islamic traditions of the archipelago, inheriting the religious thoughts of the archipelago ulama, classical books by ulama who are representations of local styles are still being taught, studied and implemented in the NU community. Historically, the birth of NU was very different from the birth of the Muhammadiyah organization in Indonesia, if Muhammadiyah was born from the influence of the modernization movement in the Islamic world which was echoed by Muhammad Abduh and the purification voiced by Muhammad bin Abdul Wahab (founder of Wahabi) greatly influenced the development of Islam in Indonesia, especially towards the reformer group. The group has become disturbed because they are judged by reformers as TBC sufferers (Taqlid, Bid'ah and Churafat), resulting in the debate about khilafiyah and the issue of furu'iyah (issues of branches of religion). The birth of NU was as a response to Islamic boarding school clerics to the issue of global Islam after political turmoil in the Middle East, where Abdul Aziz ibn Saud the Wahhabi was in power and would organize the city of Makkah and Madinah which included cleaning up the teachings of the school and cleansing the cemetery during this time pilgrimage to pilgrims included the cemetery of the Prophet because it was considered a nest of heresy or bid’ah. It was this group of Islamic boarding schools which later joined the Hijaz Committee which subsequently submitted a protest note to the Saudi government to keep respecting the school and cancel the dismantling of the cemetery of the Prophet. At the insistence of the pesantren gathered in the Hijaz Committee and the challenges from across the Muslim world, King Ibn Saud then abandoned his plans, the results to date in Mecca and Medina, Muslims were free to worship according to their respective schools. That is the international role of the pesantren for the first

2042 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 time, which has succeeded in fighting for religious freedom and has succeeded in saving valuable historical and civilizational relics. Then this Hijaz Committee in Indonesia became the Nahdatul Ulama [9]. The birth of scholars in the archipelago has given a distinctive touch of Islam in the archipelago as a process of continuity of thought, and understanding of classical Islamic ideas, they have a role in the international world of Islam on an international scale. It is evident that these scholars have a networking pattern as proof of the continuity of strong thought and genealogy and the very close relationship with Sunni scholars in the Middle East, especially Yemen, Hijaz, Egypt and Sham. Thought that was developed and inherited by the ulamas of the Archipelago was then continued by the founders of both the Muhammadiyah and NU organizations, as a generation of the 20th century, for example KH. Kholil Bangkalan, KH. Hasyim Asy'ari, KH. Abdul Wahab Hasbullah, KH. , KH. , KH Ihsan Dahlan and so on. NU is an organization that institutionalizes the long history of the archipelago's ulamas that have existed hundreds of years before. Culturally, the "ala NU" diversity model is not something new, because it is such a culture that has existed since Islam entered the archipelago, and Muhammadiyah organizations have also colored the turbulent patterns of thought and debate with NU, almost similar to the classical Islamic upheaval and debate between Jabariyah and Qadariyah [10]. If we want to review the reality of the life of the previous ulama, we will find - at least, how they apply the tajdid concept (understanding of purification). In general, the renewal movement carried out by Muslim scholars from generation to generation is often identified with the "clean up" movement of Islam from irregularities both in terms of the mindset and practice of religious rituals. Although carried out with the same purpose, this cleansing process seems to be carried out in a variety of ways, in which there is a continuity of uniformity of aspirations and missions that underlie each of these tajdid efforts. In its actualization, this effort reaps various kinds of reactions, in the form of movements or ideas that support or threaten this movement. Just mention what was done by al-Ghazali in renewing the model of ideas and thoughts of philosophers at that time which has experienced deviations both in the form of understanding and form of action. In terms of thought, through his work entitled "tahafut al-falasifa, he tried to redecorate the thoughts of the philosophers primarily on theological issues which were contrary to Islamic faith in general. Here al-Ghazali considers that Muslim philosophers have been trapped in the perenialist philosophical thinking of the ancient Greek model, which indeed did not depart from religious life at first [11]. In the political sphere, Islamic kingdoms in the archipelago received justification from classical Sunni political doctrine. In this case the Archipelago’s scholars tried to formulate and continue the classical Sunni political doctrine to support state practices in the archipelago's kingdoms. Classical books such as the Legend of the Kings of Pasai, Taj al-Salathin and Bustan al-Salathin, are examples of how the Sunni political doctrine developed in supporting the power of the Archipelago kings. These works show how the continuity of Sunni doctrine is maintained in the practice and political thinking of Islam in the archipelago. The conversion of Malay kings in the archipelago into Islam is a political force that plays a very significant role in the Islamization of the people of the archipelago. In

2043 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 subsequent developments after Islam began to take root in society, the role of Muslim merchants in the spread of Islam was replaced and taken over by ulama. They act as flat teachers and advisers or sultans. Many Sunni scholars have good relations and get patronage from local kings. Nuruddin al-Raniri (passed away 1068 H / 1658 AD) is one example of this case. He obtained patronage from Sultan Iskandar Tsani in Aceh (who ruled in 1636-1642 AD) and functioned as an adviser to the Sultan. Even during the reign of Iskandar Tsani, namely Sultan Safiatuddin Taj al-Alam (1642-1675 AD), al-Raniry's position was very strong not only in the field of religion, but also in political, economic and other matters. The position of Syakh al-Islam in the Malay kingdoms was similar to that of the Ottoman Empire in Turkey which was also Sunni. In the Ottoman Empire, Syakh al-Islam played an important role in religious matters. He also helped the duties of the Sultan (king) in carrying out his role in taking care of the religious issues of Muslims. This is normal because in the Sunni political tradition, the Usmani dynasty is a symbol of the political power of Muslims [12]. The royal kings of Malay Archipelago requested the justification of their power to the Ottoman dynasty, so that political decisions issued by the kingdom could be considered syar'i. The Muslim rulers of the archipelago generally wanted that their political entities were recognized by the religious authority of the Middle East as part of the dar al-Islam (Islamic region). Therefore, it is understandable why the Aceh Sultanate and other sultanates in the archipelago declared themselves as vassal states (the followers or protectorates) of the Ottoman Caliphate. The Kingdom of the Archipelago had close diplomatic relations with the Ottoman Dynasty. Several times the Aceh envoy came to Istanbul through the goal of gaining recognition as part of the Ottoman vassal state to request military assistance in the face of the Portuguese who since the early 16th century had controlled the Indian Ocean region [13]. Seeing the phenomenon above, that the role of ulama in the archipelago in various social fields of life, social politics and religious routines is inseparable from the understanding and thought of the previous (classical) clerics, meaning that archipelago scholars play a continuity of classical clerical thinking in these various fields, both carried out in individual contexts and institutional forms. Islam Archipelago is a distinctive Islam as a result of interaction, contextualization, destructive indigenization and vernacularization of universal Islam with social, cultural and religious realities in Indonesia. Islam Archipelago that is rich in Islamic heritage is the hope of the renaissance of global Islamic civilization that will acculturate to the new world order. The Islam Archipelago is the result of ijma and ijtihad of the ulama of the Archipelago in performing istinbath against the muktasab min adillatiha-tafshiliyah. The Islam Archipelago is idrakul hukmi min dalilihi ala sabili-rujhan. The Islam Archipelago gives the character of the school in the texts of the Archipelago scholars to connect with the traditions of the ancestors, to be respected, and to emulate. Islam Archipelago is syncretic Islam which is a combination of theological Islamic values with the values of local (non-theological) traditions, culture and customs in the country. According to the term, Islam Archipelago must begin to understand the patterns and characteristics of the Islamic community of Archipelago, which indeed have a very different character from the Middle Eastern Islamic style, where Islam originated. The idea of Islam Archipelago is not a new flow as a splinter and

2044 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 firqah, but is an attempt that tries to portray Islam in the domain of the region, as suggested by (Gus Dur) who challenged Islamic scientists to make theorists of what is called Islamic studies based on region. Abdurrahman made a hypothesis that there were six studies of the Islamic region: The Middle East, Africa, and India mainland, Central Asia including Russia, the Archipelago and Europe. According to Gus Dur, each of them has prominent characteristics. Islam Archipelago is the product of da'wah which was later known by its characters as Wali Songo, namely the process of Islamization in a peaceful manner through acculturation of culture and the core teachings of Islam. Therefore, Islam can develop quickly without violence. This situation was assessed by Islamic scholars, including Anwar Ibrahim, as the best Islamic process, faithful adherents of Ahlusunnah with moderate character. This is a prominent feature of the Islam Archipelago. This is very contrary to the way of thinking of Middle Eastern Islam. The scholars or the Islamic community of the Archipelago in choosing the mazhab are not arbitrary and as long as they choose. So far, those who have been chosen or used as role models are those who have adequate intellectual capacity and proven history and those who have integrity, who are truly independent scholars, so the results of their ijtihad are the result of complete knowledge and clear hearts without intervening in the interests of lust. The Islamic Society of the Archipelago in the field of jurisprudence follows one of the mazhab of jurisprudence such as Hanafi, Maliki, Syafi'i and Hanbali. However, the most popular and the favorite choice is the Shafi'i mazhab, so it is natural that the books of literature in the archipelago's Islamic community are dominated by the Shafi'i book. The majority of the archipelago's Islamic community is practicing tasawuf teachings because its tarekat develops well. leaders who became role models include Imam Ghazali, Syaikh Abdul Qadir Jailani, Imam Syazili and others that are very popular among the Islamic archipelago. From this teaching, then Islamic archipelago became Islam that was very harmonious, tolerant, and valued plurality as the original character of Sufism teachings. Society prioritizes are peace, harmony and tolerance. The Islamic Society of the Archipelago has practiced tolerant attitudes or tasamuh as part of the foundation of Islamic teachings that give religious freedom. Islam is not only condemning religious coercion, but more than that it highly upholds the rights of non-Muslims in the government of the Islamic kingdom, because the relationship between Islam and non-Islam is a peaceful relationship, except if cases can cause conflict between the two parties The natural adaptation of the archipelago's Islamic society views that local wisdom cannot be eliminated, it needs to be preserved as a nation's identity as long as it does not conflict with Shari'a and this is justified in the Qur'an that Allah created humans in various tribes (qobail) and nation (syu'uba) li ta'taarafu to mutually ta'aruf (mutual understanding) about ethnic groups, of course also with culture. The vision of Islam rahmatan lil’alamin dominates the Islamic thinking of the archipelago. The Islamic community seeks to carry out the vision of Islam, rahmat lil'alamin as the main mission in implementing Islamic teachings in life. In this case, it always refers to the noble main task of the Prophet Muhammad, that is the

2045 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 sacred duty, the perfect task and the complete task of the teachings brought by the prophets. Because it is clear that the message of Islam brought by the Prophet Muhammad is giving mercy as the word of God means "We do not send you Muhammad but as a blessing for all nature" Al Anbiya 107. There is no doubt that Islam is a mercy and guidance, light that will bring safety. This means that grace will bring salvation to both the world and the hereafter. In understanding Nash uses a literal approach in terms of Qathi, such as the obligatory prayer and the procedures for worship of mahdhah, pillars of Islam, pillars of faith, and so on. Therefore, a literal approach to using Nash is more focused on things that are religious and theological issues. Whereas, in social relations more using a contextual approach. This approach does not only take the meaning of the text but rather takes the substance or values contained in the text [14]. Islamic Shari'a is derived in the general form and outline. Therefore, the laws are permanent; do not change because of changes in time and place. For more detailed laws, Islamic law only sets rules and provides general standards. The explanation and details are submitted to the community leader’s called ijtihad. By establishing these general standards, Islamic law can truly be a universal guide and can be accepted in all places and at all times. In addition, human beings can adjust their behavior with the lines of wisdom of the Qur'an, so that they do not deviate. The determination of the Qur'an on the law in a global and simple form is intended to give freedom to humanity to do ijtihad in accordance with the situation and conditions of the times. By its global nature, it is hoped that Islamic law can be applied throughout time. The teachings of Islam are universal; they cover nature without limits, unlike the teachings of the previous Prophet. He applies to Arabs and ajam people (non- Arab), whites and blacks. The universality of Islamic law is in accordance with the owner of the law itself whose power is unlimited. In addition, Islamic law has a dynamic nature (suitable for every era). Evidence that shows whether Islamic law fulfills these characteristics or not, must be returned to the Qur'an, because the Qur'an is a container of Islamic teachings that Allah sent to his people on earth. The Qur'an is also a line of God's wisdom in regulating the universe including humans. Islam Archipelago is Islam in the Malay region (Southeast Asia). The doctrinal character is Ash'ariyah in terms of kalam (theology), having a faith in the Shafi'i mazhab even though it accepts other mazhab and accepts the Sufism model of Imam Ghazali. Then contrasting it with Arab Islam which adhered to the theology of Muhammad bin Abdul Wahab (Wahabi) and worshiped the mazhab of Imam Ahmad bin Hambal, which his words were very rigid and hard. This type of Islam rejects Sufism because considered it having a lot of bid'ah [15]. In general, the instructors of Sufism or Sufis are wandering teachers, they are often associated with trade, they teach theosophy that has been mixed with teachings that are already well known to the people of Indonesia. With Sufism, the form of Islam taught to indigenous residents has similarities with the minds of those who previously embraced Hinduism, so that their teachings were easily accepted by them.

2046 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 The idea of Islam Archipelago is one of the thoughts that are unique to Indonesia from the past and today. Historically, based on philological data (manuscripts of handwritten notes), the Islamic people of the Archipelago were able to provide interpretations of their teachings in accordance with their context, without causing physical warfare and rejection from society. For example, the teachings are packaged through the customs and traditions of the people, so there are expressions in Minangkabau Adat Basandi Syara, Syara Basandi Kitabullah. Then, at that time in Buton there was the doctrine of Dignity Seven of Sufism became an inseparable part of the laws of the Sultanate of Buton. It is similar in Java, either through Walisongo teachings or the title of a king by combining local traditions and Arabic traditions, such as Senopati ing Alogo Sayyidin Panatagama Khalifatullah in Jawa Island [16]. Thus, the practice of Islam Archipelago is able to provide peace to mankind. At that time in the archipelago, both the islands of Java, Sumatra, Sulawesi and surrounding areas of the scholars in writing their teachings also had an acculturative and adaptive tradition. The da'wah strategy is written in various scripts and languages according to the region. In Java there are Carakan and Pegon characters with Javanese, Sundanese, or Madura languages, which are adapted from scripts and Arabic. In Sumatra, Sulawesi, Kalimantan, there are Jawi characters with Malay and letters or local languages according to their tribe, Bugis, Batak, etc. The practice of Islam Archipelago is able to provide peace to mankind. The works of Archipelago ulama in the local language for the spread of Islam is one of the advantages and peculiarities of the Islam Archipelago. The teachings of the Islamic Archipelago, both in the field of jurisprudence (law), tauhid (theology), or Sufism have been partially adapted to local characters and languages. The practice of Islamic Archipelago, such as tahlilan, seven monthly baby shower, muludan, bedug or kentongan can actually contribute to harmony, balance of life in society. Indigenous people who stick to the Islamic Shari'ah can prove the practice of living tolerant, moderate and respecting indigenous habits. The Islamic network of the archipelago in the world is important to anticipate global politics that impress part of global terrorism. The character of Islam Archipelago can be a guideline for thinking and acting to understand the teachings of Islam today, so as to avoid radical thoughts and actions which lead to physical violence and destruction of nature [17]. Islam is a religion that has a long history of theological struggles. With this long historical range, Islamic theology has established a fact to participate in enlivening intellectual struggle in the stage of civilization in world science and politics. Various theological concepts and points of view appear dialectically in the atmosphere of Islamic culture. Conventionally Islam does have monotheistic deities. A religion that has one belief about God, however, in his empirical reality, that one God create variety of different theological views and concepts. This means that even though God is the object of the same belief as Muslims, Allah, but when that one God is responded to and understood by many Muslim individuals as a whole, then it gives birth to various divine concepts. The different theological views depart from the variety of logic forma or paradigma, the point of view and perspective used by Muslims themselves in

2047 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 capturing and interpreting God. One side of the Islamic ummah has a logical perspective, which is the effort to understand God through ratio. There are those who base their understanding more intuitively. On the other hand, there are those who are quite satisfied with the text information and so on. Apart from that, in addition to the many approaches used by Muslims in understanding God, things that contribute to the various concepts of Islamic theologians are related to God's face itself. Syaikh Akbar Ibn ‘Arabi divides God on two faces: Essence and Nature. The face of God which consists of the essence and nature causes the appearance of differences among the mutakallim. There are those who claim that God has nature and some do not believe that God has nature. The diversity of theological concepts, finally also brings a variety of patterns of life and mindset of Muslims. For Muslims who enter the Jabariyyah camp, they are ultimately more fatalistic. This is because the standard of Jabariyyah theology is to give everything to God. While for Muslims who are Qodariyyah followers, Muslims in this group have an optimistic attitude to life. Because their theological concept states that everything done by humans is a human responsibility. Therefore, including good and bad values are from humans and not from God. Other patterns of life and mindset are also shown by other groups who have different theological concepts [18]. The dynamics and dialectics of the history of Islamic theology above still continue to find its stretch, even in the context of Indonesia, it has actually strengthened. The emergence of Islamic puritanism movements that carry the themes of Islamic radicalism, demanding to attract Islam to the early era is a representation of the strengthening of the planting of Wahabi and Salafiyah theology. The establishment of this theological concept is partly supported by the establishment of a renewal movement carried out by Islamic figures that fall into the category of neoconservatism.

4. Conclusion Indonesia is a country with a majority of the population of Muslims. This shows that Islam in Indonesia has an important role in the dynamics of the intellectual journey of Muslims. The concept of Muslim thought which began with the establishment of Islam brought by the Prophet Muhammad in the main content of perfecting morals, continued with the companions called the Caliphate which began to form the concept of an Islamic state then continued by the severely Islamic kingdoms. At this time the teachings of Islam will spread throughout the world including Indonesia. The entry of Islam into Indonesia comes from a variety of thoughts, which in this case the archipelago Muslims to gain knowledge to the country of origin of the Islamic teachings themselves that are the city of Makkah and Madinah. Starting from this, the existing Islam in Indonesia comes from various alloys of the teachings of the previous scholars with various concepts of thought. The existence of previous Islamic thought will be firmly attached to Indonesian Muslims which results in a variety of theologies in Islam. From these results, Muslims are analyzed based on opinions, arguments in the Qur'an and . So as to produce ratios that are assisted by human reason which appear in the concept of thinking which is based on the concept of education seen in Muhammadiyah,

2048 ISSN: 2005-4238 IJAST Copyright ⓒ 2019 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 3, (2020), pp. 2040- 2050 but at other angles or linkages with politics will appear in Nahdatul Ulama (NU). The birth and development of modern Islamic thought is seen in the thought of Muta'zilah which seems to be speculative in reason which looks at the mindset of religion, giving priority to the use of reason in broad interpretation.

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