DOCSLIB.ORG

DR. Bahtiar Effendy, MA Drs. Firdaus Syam, MA Drs. Ahmad Suhelmi, MA

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
DR. Bahtiar Effendy, MA Drs. Firdaus Syam, MA Drs. Ahmad Suhelmi, MA Drs. Firdaus Syam, M.A. Drs. Ahmad Suhelmi, M.A. Drs. Drs. Firdaus Syam, M.A. AHMAD Drs. Ahmad Suhelmi, M.A. SUMARGONO Dai & Aktivis Pergerakan Islam yang Mengakar di Hati Umat Sebagai manusia biasa Ahmad Sumargono punya banyak kelemahan dan kekurangan, akan tetapi semua itu dikalahkan dengan satu kelebihannya, yaitu selalu membela dan mendahulukan Islam dalam gerakannya. Sehingga kita pun hormat atas setiap kerjanya bagi umat, bangsa, dan negara. Adhiyaksa Dault, S.H, M.A. Beliau seperti ayah bagi Arifin. Setiap Tablig Akbar Arifin selalu hadir dan cium tangan DaiAktivis & Pergerakan Islam yang Mengakar di Hati Umat beliau. Sosoknya terkesan keras, padahal beliau adalah tegas. Karisma beliau, cita-cita beliau demi umat dan syariat Islam. Karena itulah Arifin sayang beliau. Ustad Arifin Ilham Alhamdulillah, umat Islam khususnya dan bangsa Indonesia umumnya, kembali AHMAD SUMARGONO mendapatkan bukti bahwa ber-Islam ternyata dapat dilakukan dalam beragam kegiatan yang memberdayakan, mencerahkan, dan membawa manfaat amal sholeh yang beragam pula. Itu dapat dibaca dengan gamblang dalam fakta-fakta yang sangat terang dari buku biografi Ustad Ahmad Sumargono, S.E. Dr. Hidayat Nurwahid, M.A. Sejak KISDI di deklarasikan pertama kali oleh M. Natsir (Alm). September 1987, nama Ahmad Sumargono menjadi lekat dan dekat dengan KISDI. Berbagai gerakan dan tablig jadi hidup. Sayang setelah ia aktif di politik, ia tidak punya banyak waktu lagi di KISDI. K.H. Abdul Rasyid Abdulah Syafi’i Sejak kecil kami, saya dan keluarganya selalu dekat. Dia berasal dari keluarga darah biru, tetapi karena pergaulan yang luas, dia tidak pernah membedakan orang-orang yang dihadapinya. Dia tidak pernah kelihatan merasa lebih dari yang lain. Ustad Mohammad Soebari Kata Pengantar: Serem? Ternyata saya ketemu seorang Ahmad Sumargono yang suka humor dan DR. Bahtiar Effendy, M.A. gampang diajak bicara, termasuk tentang hal-hal peka. Bahwa posisinya tegas Islami, itulah profilnya. Franz Magnis Suseno, S.J. Jl. Cendrawasih Raya A27/4 Pondok Safari Indah Pondok Aren, Kota Tangerang Selatan - 15223 Phone/WA: 0811 9882 118 / 021-731 4567 E-mail : [email protected], Web : indocamp.id ISBN 978-623-252-966-3 (PDF) AHMAD SUMARGONO Dai & Aktivis Pergerakan Islam yang Mengakar di Hati Umat Drs. Firdaus Syam, M.A. Drs. Ahmad Suhelmi, M.A. AHMAD SUMARGONO Dai & Aktivis Pergerakan Islam yang Mengakar di Hati Umat Penulis : Drs. Firdaus Syam, M.A. Drs. Ahmad Suhelmi, M.A. Penyunting : Wakhid Nur Effendi Desain sampul : Edi Wahyono Penata letak : Ireng Halimun Koordinator : G. Hersan Mulyatno Cetakan pertama : Oktober 2004 Cetakan kedua : Agustus 2020 Diterbitkan : Jl. Cendrawasih Raya A27/4 Pondok Safari Indah Pondok Aren, Kota Tangerang Selatan - 15223 Phone/WA: 0811 9882 118 / 021-731 4567 E-mail: [email protected], Web: indocamp.id ISBN: 978-623-252-965-6 ISBN: 978-623-252-966-3 (PDF) Anggota IKAPI DKI Jakarta Hak Penerbitan ada pada © Hak cipta dilindungi Undang-Undang Nomor 28 Tahun 2014 Dilarang mengutip, memperbanyak, dan menerjemahkan sebagian atau seluruh isi tanpa izin Penerbit Hak Cipta © Drs. Firdaus Syam, M.A. & Drs. Ahmad Suhelmi, M.A. Sanksi Pelanggaran Pasal 113 Undang-Undang Nomor 28 Tahun 2014 Tentang Hak Cipta (1) Setiap orang yang dengan tanpa hak melakukan pelanggaran hak ekonomi sebagaimana dimaksud dalam pasal 9 ayat (1) huruf i untuk penggunaan secara komersial dipidana dengan pidana penjara paling lama 1 (satu) tahun dan/atau pidana denda paling banyak Rp100.000.000,00 (seratus juta rupiah). (2) Setiap orang yang dengan tanpa hak dan/atau tanpa izin pencipta atau pemegang hak cipta melakukan pelanggaran hak ekonomi pencipta sebagaimana dimaksud dalam pasal 9 ayat (1) huruf c, huruf d, huruf f, dan/atau huruf h, untuk penggunaan secara komersial dipidana dengan pidana penjara paling lama 3 (tiga) tahun dan/atau pidana denda paling banyak Rp500.000.000,00 (lima ratus juta rupiah). (3) Setiap orang yang dengan tanpa hak dan/atau tanpa izin pencipta atau pemegang hak melakukan pelanggaran hak ekonomi pencipta sebagaimana dimaksud dalam pasal 9 ayat (1) huruf a, huruf b, huruf e, dan/atau huruf g, untuk penggunaan secara komersial dipidana dengan pidana penjara paling lama 4 (empat) tahun dan/atau pidana denda paling banyak Rp1.000.000.000,00 (satu miliar rupiah). (4) Setiap orang yang memenuhi unsur sebagaimana dimaksud pada ayat (3) yang dilakukan dalam bentuk pembajakan, dipidana dengan pidana penjara paling lama 10 (sepuluh) tahun dan/atau pidana denda paling banyak Rp4.000.000.000,00 (empat miliar rupiah). ii Benarkah apa yang dikatakan majalah Tempo? Bahwa dunia di mata Ahmad Sumargono, terdiri dari “Mereka” dan “ Kami.” “Mereka” adalah yang memerangi perjuangan Islam dan “Kami” adalah umat Islam. (Tempo, 23 November 1998) iii iv DAFTAR ISI DAFTAR ISI v UCAPAN TERIMA KASIH vii PENGANTAR PENULIS ix KATA PENGANTAR Refleksi atas Pasang-Surut Hubungan Islam dan Negara di Indonesia xv BAB I Pendahuluan 1 BAB II Kehidupan dari Masa Kanak-kanak hingga Menjadi Aktivis Dakwah 19 Masa Kanak-kanak dan Remaja 19 Romantika Masa Kemahasiswaan hingga Membina Rumah Tangga 25 BAB III Menerjunkan Diri dalam Pergerakan Islam dan Politik Nasional 53 Membangun Jaringan Umat 53 Motor Gerakan Islam: KMJ, KISDI, dan GPMI 62 Gogon dan Partai Bulan Bintang: “Pewaris” Masyumi 72 BAB IV Wacana Islam dan Islam Politik Sumargono 99 Pelarangan Jilbab 99 v Miras dan Makanan Haram 105 Penghinaan terhadap Islam 110 Aliran Kepercayaan 116 Menolak Negara Sekuler 122 Saya Seorang Fundamentalis 133 Syariat Islam 142 BAB V Raja Demo dan Politisi yang Istiqomah 147 Aksi Politik Menjelang SI MPR 1999 147 Merespons Kerusuhan 154 Menilai Tiga Presiden: Habibie, Gus Dur, dan Megawati 169 BAB VI Sumargono di antara Para Jenderal, Nasionalis Sekuler, Elit Islam dan Pengamat Barat 205 Sumargono dan Kalangan Militer 205 Sumargono dan Nasionalis Sekuler 221 Sumargono dan Elit Islam 225 Sumargono di Mata Pengamat Barat 235 BAB VII Kesimpulan 245 Aktivitas Ahmad Sumargono dalam Foto Dokumentasi 251 Daftar Pustaka 271 Indeks 277 Riwayat Penulis 286 vi UCAPAN TERIMA KASIH SSALAMU’ALAIKUM Wr. Wb. A Puji dan syukur senantiasa kita panjatkan ke hadirat Allah SWT atas segala rahmat dan hidayahnya, serta salawat dan salam untuk Nabi Muhammad SAW beserta keluarga- nya, dengan penuh harapan semoga umat Islam di mana pun berada akan segera mencapai Izzul Islam wal Muslimin. Alhamdullillah sampai saat ini saya masih diberikan umur panjang, kesehatan dan rizki serta keturunan yang sangat membahagiakan. Adalah hal yang sama sekali tidak pernah terpikirkan bahkan sangat tak terduga, bahwa pada tahun ini dalam usia saya 61 tahun, Allah telah mentakdirkan sejarah dalam perjalanan kehidupan keluarga saya, melalui terbitnya buku biografi ini, yang ditulis oleh saudara-saudara saya seiman dan secita-cita, Firdaus Syam, MA dan Ahmad Suhelmi, MA. Diam-diam saya sangat kagum pada anak-anak muda ini yang keduanya adalah kandidat Doktor. Di samping itu keterlibatannya seorang tokoh intelektual muda DR. Bahtiar Effendy, MA, dengan tulus ikhlas sekalipun dalam keadaan sakit, dia rela memenuhi permohonan saya untuk menyampaikan kata pengantar pada buku biografi ini secara kritis dan objektif, sehingga buku ini telah menjadi lebih berkualitas. Atas ketulusan dan kerja keras mereka, saya hanya bisa berdoa, semoga kelak mereka akan diangkat harkat dan derajatnya oleh Allah Swt. sebagai pemimpin umat dan bangsa di masa yang akan datang. vii Buku biografi ini, saya nilai sangat berharga buat anak cucu saya, dan tentunya saya berharap agar perjalanan hidup saya yang terefleksi dalam buku ini akan menjadi pelajaran bagi anak cucu saya khususnya, dan mungkin saja bagi generasi muda saat ini dan di masa datang. Kepada sahabat-sahabat saya yang telah memberikan komentar singkat tentang diri saya, seperti Sdr. H. Adhi- yaksa Dault, SH, MA, Ustad K.H. Arifin Ilham, Dr. H. Hidayat Nurwahid, MA, K.H. Abdul Rasyid Abdullah Syafii, Ustad H. Mohammad Soebari dan Franz Magnis Suseno, SJ, dalam kesempatan ini pula saya menyampaikan rasa hormat dan terima kasih yang tak terhingga. Tentunya tiada ada gading yang tidak retak, kelemahan dan kekurangan pasti akan dijumpai dalam buku ini, apalagi masa penyusunan buku ini relatif singkat. Oleh karenanya saran dan kritik membangun demi masa depan bangsa dan negara yang kita cintai ini akan menjadi harapan saya. Tidak lupa pula saya sampaikan terima kasih yang tak terhingga kepada semua pihak yang telah mendorong dan membantu terwujudnya buku ini, khususnya kepada Sdr. Aru Syeif Asadullah, Sdr. Nuim Hidayat, Pak Hersan dari Penerbit Millennium Publisher, PT Dyatama Milenia, dan lainnya yang tidak dapat saya sebutkan satu persatu. Wassalam Ahmad Sumargono viii PENGANTAR PENULIS M EMAHAMI pemikiran seorang tokoh adalah menangkap spektrum pergulatan pemikiran yang terjalin secara berkelindan dari puncak nilai nilai yang mempengaruhi pergulatan, perbenturan, persentuhan, dan konvergensinya dari hasil perenungan pemikiran serta perantauan batin serta pengalamannya. Tak ada yang steril dari gagasan yang ditawarkan serta penggugatan yang dikemukakan sebagai wujud kegelisahan sekaligus obsesi yang dirasakan. Namun bagi penulis selalu berupaya menangkap, memahami apa yang dapat dirumuskan dari pemikiran tokoh ini, adalah orisinalitas serta relevansinya dengan tantangan jaman yang dihadapi, maupun aktualisasinya menjawab persoalan kini dan masa depan dalam kehidupan masyarakat serta fenomena politik kenegaraan di Indonesia khususnya, serta denyut nadi dari arus globalisasi yang dirasakan dewasa ini. Demikian pula dalam
Load more

Recommended publications
  • What Is Indonesian Islam?
    M. Laffan, draft paper prepared for discussion at the UCLA symposium ‘Islam and Southeast Asia’, May 15 2006 What is Indonesian Islam? Michael Laffan, History Department, Princeton University* Abstract This paper is a preliminary essay thinking about the concept of an Indonesian Islam. After considering the impact of the ideas of Geertz and Benda in shaping the current contours of what is assumed to fit within this category, and how their notions were built on the principle that the region was far more multivocal in the past than the present, it turns to consider whether, prior to the existance of Indonesia, there was ever such a notion as Jawi Islam and questions what modern Indonesians make of their own Islamic history and its impact on the making of their religious subjectivities. What about Indonesian Islam? Before I begin I would like to present you with three recent statements reflecting either directly or indirectly on assumptions about Indonesian Islam. The first is the response of an Australian academic to the situation in Aceh after the 2004 tsunami, the second and third have been made of late by Indonesian scholars The traditionalist Muslims of Aceh, with their mystical, Sufistic approach to life and faith, are a world away from the fundamentalist Islamists of Saudi Arabia and some other Arab states. The Acehnese have never been particularly open to the bigoted "reformism" of radical Islamist groups linked to Saudi Arabia. … Perhaps it is for this reason that aid for Aceh has been so slow coming from wealthy Arab nations such as Saudi Arabia.1 * This, admittedly in-house, piece presented at the UCLA Colloquium on Islam and Southeast Asia: Local, National and Transnational Studies on May 15, 2006, is very much a tentative first stab in the direction I am taking in my current project on the Making of Indonesian Islam.
    [Show full text]
  • Nahdhatul Ulama: from Traditionalist to Modernist Anzar Abdullah
    Nahdhatul Ulama: from traditionalist to modernist Anzar Abdullah, Muhammad Hasbi & Harifuddin Halim Universitas Islam Makassar Universitas Bosowa (UNIBOS) Makassar [email protected] Abstract This article is aimed to discuss the change shades of thought in Nahdhatul Ulama (NU) organization, from traditionalist to modernist. This is a literature study on thought that develop within related to NU bodies with Islamic cosmopolitanism discourse for interact and absorb of various element manifestation cultural and insight scientist as a part from discourse of modernism. This study put any number figures of NU as subject. The results of the study show that elements thought from figure of NU, like Gusdur which includes effort eliminate ethnicity, strength plurality culture, inclusive, liberal, heterogeneity politics, and life eclectic religion, has been trigger for the birth of the modernism of thought in the body of NU. It caused change of religious thought from textual to contextual, born in freedom of thinking atmosphere. Keywords: Nahdhatul Ulama, traditionalist, modernist, thought, organization Introduction The dynamic of Islamic thought that continues to develop within the NU organization in the present context, it is difficult to say that NU is still traditional, especially in the area of religious thought. This can be seen in the concept of inclusivism, cosmopolitanism, and even liberalism developed by NU figures such as Abdurrahman Wahid, Achmad Siddiq, and some young NU figures, such as Ulil Absar Abdalla. This shows a manifestation of modern thought. Critical thinking as a feature of modernism seems to have become the consumption of NU activists today. Therefore, a new term emerged among those called "re- interpretation of ahlussunah-waljamaah" and the re-interpretation of the concept of "bermazhab" or sect.
    [Show full text]
  • Indonesia's Ulama and Politics
    Indonesia's ulama and politics Martin van Bruinessen, "Indonesia's ulama and politics: caught between legitimising the status quo and searching for alternatives", Prisma — The Indonesian Indicator (Jakarta), No. 49 (1990), 52-69. Indonesia’s Ulama and Politics: Caught Between Legitimising the Status Quo And Searching for Alternatives The relationship between ulama, ‘men of Islamic learning,’ and umara, ‘holders of political power,’ has always been ambivalent. On the one hand, ulama at least in the Sunni tradition have always provided religious legitimation for the de facto power holders. On the other hand, there is also a general awareness that power corrupts and that proximity to those in power impairs the ulama’s moral authority and the integrity of their learning. There is a well-known hadith to that effect, often quoted in popular sermons: “the worst among the ulama are those who go and see the umara, while the best among the umara are those who come and see the ulama.” It has been pointed out that this hadith is actually ‘weak’ (da`if), meaning that its attribution to the Prophet is considered very dubious.[1] The fact that it is frequently quoted by ulama and popular preachers in Indonesia nevertheless indicates that the saying expresses something about which they have strong feelings. In a recent research project on the Indonesian ulama’s worldview, about half the ulama interviewed volunteered this hadith when asked what was the correct form of Islam-state relations.[2] Moral, economic and political independence (kemandirian) vis-à-vis the government is a quality that almost all respondents considered essential.
    [Show full text]
  • Kebebasan Beragama-Berkeyakinan Dalam Hubungan Negara-Agama
    PROLOG Pembaharuan tanpa Apologia? 2 Kebebasan Beragama-Berkeyakinan dalam Hubungan Negara-Agama Asfinawati Pertama, saya ingin menyajikan Indonesia dalam pan- dangan saya melalui fakta-fakta berikut ini: ”Polisi hingga saat ini masih menunggu keputusan Majelis Ulama Indonesia (MUI) mengenai pria yang mengaku sebagai nabi dan meresahkan warga Tulungagung yang berinisial GWK. Setelah ada keputusan dari MUI, polisi akan memproses hukum. Setelah ada pernyataan dari MUI, kami akan menindaklanjuti,” kata Kasat Intel Polres Tulungagung, AKP Paidi (Detik.com, 20 Mei 2010). Menteri Agama Suryadharma Ali kembali mengingatkan umat Islam di tanah air untuk mewaspadai gerakan radikalisme atas nama kebebasan demokrasi dan HAM yang banyak muncul belakangan ini. Gerakan tersebut kadang mendorong masyarakat untuk berpikir bebas berlebihan dan melanggar norma umum, katanya di hadapan peserta Muktamar XIV Pemuda Muhammadiyah, di Asrama Haji Pondok Gede, Jakarta, Kamis, (20/5). Salah satu contoh gerakan radikalisme kebebasan adalah adanya gugatan uji materi UU No 1/ PNPS/1965 tentang Pencegahan Penodaan Agama. Pemohon uji materi menilai UU PPA diskriminatif karena hanya mengakui enam agama saja di Indonesia (www.voi.co.id). 3 Pembaharuan tanpa Apologia? ”Rancangan Undang-Undang Jaminan Produk Halal (RUU JPH) dinilai sangat diskriminatif dan tidak berwawasan kebang- saan.” Penilaian ini diungkapkan anggota komisi VIII DPR Tiurlan Hutagaol. Tiurlan mencontohkan makanan-makanan tertentu yang bagi satu agama dianggap haram dan bagi agama lain atau bahkan adat budaya satu suku merupakan makanan wajib dalam pesta adat. ”Bagaimana menanggapinya?” seru Tiurlan. Ia meng- aku kecewa sebab suara kaum minoritas tidak dihargai pada rapat-rapat DPR saat membahas RUU ini (kompas.com, 26 Agustus 2009). ”Majelis ulama menginginkan agar sertifikat halal yang isinya mengenai pernyataan kehalalan suatu produk dikeluarkan oleh lembaga ulama, dalam hal ini adalah majelis ulama,” imbuh Maruf.
    [Show full text]
  • Abstract Two Thinkers and Modernists Who Are Different in Education and Organization Genealogy, I.E
    Gerakan Pembaharuan Gerakan Pembaharuan Pemikiran Islam Era Reformasi di Indonesia Aam Saepul Alam STAI Siliwangi Garut [email protected] Abstract Two thinkers and modernists who are different in education and organization genealogy, i.e. Nurcholis Madjid (Cak Nur) dan Hasyim Muzadi. Cak Nur was born in Western education and Hasyim was born in “pesantren” education (boarding school) with its locality. Two of these figures give a change that is significant in modernity context in Indonesia. Theoretical framework that was built by Nurcholish Madjid starts from a fundamental question, i.e. how universal Islam can be placed in local modernity and culture framework. Islam is universal and implication of its universality is Islam must be understood and performed in every place and time. Cak Nur practiced critical to single truth and paid attention on humanistic value in universal religious life. Different to Hasyim Muzadi who built thoughts framework Rahmatan lil alamin through freedom and harmony. Starting from nation problems, how to perform religious function (Islam) in a country without cause national disintegration. Theory framework built by Hasyim starting from a NU’s jargon, i.e. Tasamuh, Tawazun, dan Tawasut. Bringing Islam with full good manners and bland, not make Islam image isolated and grow phobia toward terms what are born from Islam womb. In practice, Hasyim paid attention on preventing of radicalism and terrorism undersrtanding that grow in Indonesia, that threaten NKRI totality. Keywords: modernity, Islam universal, Islam and country Abstrak Dua pemikir dan pembaharu yang berbeda geneologi pendidikan dan organisasi, yaitu Nurcholis Madjid dan Hasyim Muzadi. Nurcholis Madjid (Cak Nu)r lahir dari pendidikan Barat dan Hasyim Muzadi lahir dari pendidikan pesantren yang lokalitas.
    [Show full text]
  • What Happened to the Smiling Face of Indonesian Islam? Muslim Intellectualism and the Conservative Turn in Post-Suharto Indonesia
    The RSIS Working Paper series presents papers in a preliminary form and serves to stimulate comment and discussion. The views expressed are entirely the author’s own and not that of the S. Rajaratnam School of International Studies. If you have any comments, please send them to the following email address: [email protected]. Unsubscribing If you no longer want to receive RSIS Working Papers, please click on “Unsubscribe.” to be removed from the list. No. 222 What happened to the smiling face of Indonesian Islam? Muslim intellectualism and the conservative turn in post-Suharto Indonesia Martin Van Bruinessen S. Rajaratnam School of International Studies Singapore 6 January 2011 About RSIS The S. Rajaratnam School of International Studies (RSIS) was established in January 2007 as an autonomous School within the Nanyang Technological University. RSIS’ mission is to be a leading research and graduate teaching institution in strategic and international affairs in the Asia-Pacific. To accomplish this mission, RSIS will: Provide a rigorous professional graduate education in international affairs with a strong practical and area emphasis Conduct policy-relevant research in national security, defence and strategic studies, diplomacy and international relations Collaborate with like-minded schools of international affairs to form a global network of excellence Graduate Training in International Affairs RSIS offers an exacting graduate education in international affairs, taught by an international faculty of leading thinkers and practitioners. The teaching programme consists of the Master of Science (MSc) degrees in Strategic Studies, International Relations, International Political Economy and Asian Studies as well as The Nanyang MBA (International Studies) offered jointly with the Nanyang Business School.
    [Show full text]
  • In Search of Hegemony: Islamism and the State in Indonesia
    In Search of Hegemony: Islamism and the State in Indonesia LUQMAN NUL HAKIM This thesis is submitted for the degree of Doctor of Philosophy The University of Melbourne February 2019 Declaration I certify that this thesis is the product of my own research, fewer than the maximum word limit in length, and contains no material which has been accepted as part of the requirements of any other degree at any tertiary education institution, or any material previously published by another person except where due reference is made. Luqman Nul Hakim i Abstract In post-authoritarian Indonesia, but particularly following the 9/11 terrorist attacks, Islamism has become a contentious matter of scholarly debate. The prominent accounts emerging from security and democratisation studies place much analytical weight on ideology and culture by often portraying the relationship between Islam and politics in essentialist fashion, associating the dynamics of Islamism with interpretations of Islamic doctrine or the contest between moderate and radical Muslims. The institutionalist literature, on the contrary, explains the rise of Islamism as the result of the weak capacity of the state following the fall of the centralised New Order authoritarian regime. Another variant draws attention to the moderation of Islamic politics as the result of participation in democratic processes, especially electoral politics. Yet, such linear and teleological explanations obscure the complex circumstances that establish the different trajectories of Islamism. They also fail to comprehend how the prevalence of Islamist discourse on power struggles in the current democracy can produce a more conservative and illiberal form of Islamism. In contrast, this thesis utilises the politics of hegemony approach as developed in the traditions of political discourse theory.
    [Show full text]
  • Me-Wahib MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-Esai Pilihan Ahmad Wahib Award 2012 Dan 2014
    EDITOR: ZEN RS, dan SIswO MULYARTONO Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN i Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 i Me-Wahib ii Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 Editor: Zen RS Siswo Mulyartono Pusat Studi Agama dan Demokrasi (PUSAD) Yayasan Paramadina Jakarta, 2015 iii Me-Wahib Me-Wahib: Memahami Toleransi, Identitas dan Cinta di Tengah Keberagaman Esai-Esai Pilihan Ahmad Wahib Award 2012 Dan 2014 Editor: Zen RS, Siswo Mulyartono Pemeriksa Aksara: Saiful Rahman Barito Cetakan I, Mei 2015 Diterbitkan oleh PUSAD Paramadina bekerja sama dengan Yayasan HIVOS Alamat Penerbit: Paramadina, Bona Indah Plaza Blok A2 No D12 Jl. Karang Tengah Raya, Lebak Bulus, Cilandak Jakarta Selatan 12440 Tel. (021) 765 5253 © Pusat Studi Agama dan Demokrasi (PUSAD), Yayasan Paramadina Hak Cipta dilindungi undang-undang All rights reversed ISBN: 978-979-772-048-3 iv Pengantar Penerbit Indonesia masih menghadapi masalah in to le ransi dan kekerasan keagamaan. Tapi di sisi lain, kita ma- sih memiliki peluang untuk me ngam pa nyekan plu- ralisme dan toleran si. Karena itu, kami melakukan kodifikasi hasil Sa yembara Penulisan Esai Ahmad Wahib Award (AWA) un tuk menyebarkan gagasan pluralisme dan tole ransi di Indonesia. Buku ini merupakan kumpulan naskah terbaik Sayembara AWA 2014 (Na’imatur Rofiqoh, Lydia Agustina, Naufil Istikhari Kr, Prima Sulistya Wardhani, Muhammad Arif, dan Nissa Rengganis), dilengkapi de ngan esai finalis Sayembara 2012 (esai Fariz Panghegar, Nicho laus Prasetya, dan Siti Nurul Hidayah).
    [Show full text]
  • 6. Inter-Religious Dialogue
    6. Inter-religious Dialogue In the preceding chapters, we discussed the Muslim fear of Christia- nisation and objection to secularism on the one hand, and the Christian fear of an Islamic state and defence of religious freedom on the other. At times, when the relations between Muslims and Christians were tense and mutual suspicions were strong, the Government intervened as a presumed fair and neutral intermediary. However, the political contexts in which a cer- tain Muslim-Christian antagonism occurred frequently led the Government to portray ambivalence: sometimes it supported certain demands of the Islamic groups and sometimes, in line with the Christians, it opposed them. In any case, the Muslim-Christian antagonisms apparently led some of the Christians to believe that their rights as religious minorities could be bet- ter defended through cooperation with the Government rather than with the Islamic groups. Likewise, some of the important leaders of the Islamic groups believed that they could realise their interests more easily if they allied themselves with the Government. This situation necessarily strength- ened the polarisation between the two religious groups. Nonetheless, there were also efforts to bridge the gap between the two religious groups through dialogue. There were two types of dialogue, one was sponsored by the Government and another was initiated by private institutions. In the former case, the Government usually invited the representatives of reli- gious groups as participants. The Government also determined the theme of the dialogue that was usually focused on how peaceful inter-religious co-exist- ence could be established and how each religion could contribute to national development.
    [Show full text]
  • After Jihad: a Biographical Approach to Passionate Politics in Indonesia
    UvA-DARE (Digital Academic Repository) After jihad: A biographical approach to passionate politics in Indonesia Azca, M.N. Publication date 2011 Document Version Final published version Link to publication Citation for published version (APA): Azca, M. N. (2011). After jihad: A biographical approach to passionate politics in Indonesia. General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: https://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. UvA-DARE is a service provided by the library of the University of Amsterdam (https://dare.uva.nl) Download date:02 Oct 2021 i AFTER JIHAD A Biographical Approach to Passionate Politics in Indonesia ii This research was funded by the Netherlands Foundation for the Advance- ment of Tropical Research (NWO/WOTRO) Cover design: Syarafuddin Layout: Aye Z. Wafa © 2011 Muhammad Najib Azca. All rights reserved. No part of this publica- tion may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronics, mechanical, photocopying, recording, or otherwise, without the prior permission in writing from the proprietor.
    [Show full text]
  • 5. Kamaruzzaman Edited Zaki
    CONTEMPORARY ISLAMIC THOUGHT IN INDONESIAINDONESIANNNN AND MALAY WORLD Islam Liberal, Islam Hadhari, and Islam Progresif 111 Kamaruzzaman Bustamam-Ahmad IAIN Ar-Raniry, Banda Aceh - Indonesia Abstract : Islam in Indonesian and Malay world is very much heterogenuous. Taking Islam Liberal , Islam Hadhari , and Islam Progresif as the subject of analysis, this article deals with the concepts Islam Liberal , Islam Hadhari , and Islam Progresif as products of the trends in Islamic thinking, the impact of these three interpretations of Islam in Malaysia and Indonesia, the similarities and dissimilarities between the three, and their future prospects in the region. It argues that the prominence of the debates surrounding the three currents of Islamic thought is the result of struggles for power and authority in Islamic discourse in the region. It further argues that the Indonesian-based Islam Liberal differs from the Malaysian-based Islam Hadhari in that it does not originate from government sources. Islam Progresif is more of an umbrella term referring to various strands of thought developed by Muslims opposed to the status quo. Although Islam Hadhari is a newly-coined term, it contains many elements in common with other schools of Islamic thought including Islam Liberal and neo-modernist Islam. Keywords : Islam Liberal , Islam Hadhari , Islam Progresif Islamic thought, Indonesian-Malay World. Introduction The diversity of currents in Islamic thought has enriched the development of Islam in Southeast Asia. Islam Liberal (“Liberal Islam”), Islam Hadhari (“Civilizational Islam”), and Islam Progresif (“Progressive 1 I wish to thank Patrick Jory and Ronald Lukens-Bull for their valuable comments during the preparation of this article.
    [Show full text]
  • Islamku Islam Anda Islam Kita Agama Masyarakat Negara Demokrasi
    ISLAMKU ISLAM ANDA ISLAM KITA Agama Masyarakat Negara Demokrasi Abdurrahman Wahid ISLAMKU ISLAM ANDA ISLAM KITA Agama Masyarakat Negara Demokrasi KATA PENGANTAR: DR. M. SYAFI’I ANWAR Islamku Islam Anda Islam Kita Agama Masyarakat Negara Demokrasi Abdurrahman Wahid Kata Pengantar: M. Syafi’i Anwar Penyelaras Akhir: Ahmad Suaedy Rumadi Gamal Ferdhi Agus Maftuh Abegebriel Rancang Sampul: M. Novi Widhi Cahya Setting/Layout: M. Isnaeni “Amax’s” Hanung Seto xxxvi + 412 halaman: 15,5 x 23,5 cm ISBN 979 - 98737- 0 – 3 Cetakan I : Agustus 2006 Diterbitkan oleh: Jl. Taman Amir Hamzah No. 8 Jakarta 10320, Indonesia Telp. : +62-21-3928233 Fax : +62-21-3928250 Email : [email protected] Website : www.wahidinstitute.org Pengantar Redaksi ahwa “Tuhan tidak perlu dibela”, itu sudah dinyata­ kan oleh Abdurrahman Wahid alias Gus Dur dalam suatu tulisannya yang kemudian menjadi judul Bsalah satu buku kumpulan karangannya yang diterbitkan bebe­ rapa tahun lalu. Tapi, bagaimana dengan umat­Nya atau manu­ sia pada umumnya? “Merekalah yang sebenarnya justru perlu dibela” ketika mereka menuai ancaman atau mengalami ketertindasan dalam seluruh aspek kehidupan, baik politik, ekonomi, sosial, budaya dan agama. Konsekuensi dari pembelaan, adalah kritik, dan ter­ kadang terpaksa harus mengecam, jika sudah melewati ambang toleransi. “Pembelaan”, itulah kata kunci dalam esai­esai kumpul­ an tulisan Abdurrahman Wahid kali ini. Maka, bisa dikatakan, esai­esai ini berangkat dari perspektif korban, dalam hampir se­ mua kasus yang dibahas. Wahid tidak pandang bulu, tidak membedakan agama, et­ nis, warna kulit, posisi sosial, agama apapun untuk melakukan­ nya. Bahkan, Wahid tidak ragu untuk mengorbankan image sen­ diri—sesuatu yang seringkali menjadi barang mahal bagi mereka yang merasa sebagai politisi terkemuka— untuk membela korban yang memang perlu dibela.
    [Show full text]