DOCSLIB.ORG

The Case of Lecturers' Educational Background at the Graduate School

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Case of Lecturers' Educational Background at the Graduate School PLURALITY IN ACADEMIC TRADITION: The Case of Lecturers’ Educational Background at the Graduate School Syarif Hidayatullah State Islamic University (UIN) Jakarta from 1982-2014 Thesis A Thesis submitted in partial fulfillment of the requirements for the degree of Master of Islamic Education By: Masayu Mashita Maisarah 21141200000017 Under the Supervision of: Prof. Dr. Komaruddin Hidayat, MA GRADUATE SCHOOL SYARIF HIDAYATULLAH STATE ISLAMIC UNIVERSITY JAKARTA 1438 H / 2017 M ACKNOWLEDGEMENT In the name of Allah, the Most Gracious, the Most Merciful. This book initially was a research which is completed and submitted to the Graduate School Syarif Hidayatullah State Islamic University (UIN) Jakarta, as a partial fulfillment of the requirements for the degree of Master of Islamic Education. The idea of the book originated primarily from a reality that diversity occurs in all educational levels. For the UIN cases, the phenomena of diversity can be noticed from its academic community; whether it comes from different social or religious organizations, educational background, cultural or ethnicity, countries or even religions. Hence, as a unique institution which produces a distinct tradition of Islamic studies, the UIN provide lecturers with different scholarly tradition; either graduated from the Eastern, Western or local universities. To that end, I performed a research and focused merely on lecturers’ educational background to understand further how they dealt with differences, in particular concerning the impact on students’ work. I presumed that lecturers struggled with internal conflicts since the background has different educational tradition. The Western, Eastern and local educational traditions have been explored further in this book chapter to help readers understand these different entities respectively. By exploring the notion of collaboration which closely related with conflict resolution, I ended up with a conclusion that the East-West tension nowadays have been melted, although not entirely. I argued that lecturers’ collaboration not only can be traced through the intrapersonal or interpersonal aspects. The need to combined those two levels with an additional aspect, the epistemological dimension; become substantial. This statement can be verified since the epistemological dimension of lecturers’ educational background becomes the basis on both side to work collaboratively. This general finding indicated that two salient factors that support the process of lecturers’ collaboration, including their background as a pesantren graduates and their participation to promote the Indonesian Islam. By having a team-work, they construct the idea to promote the moderate culture amid academic community. With this finding, I reaffirm a general statement which declared the Graduate School UIN Jakarta as a smelting place. My hope that these findings will give a positive contribution on discussion toward research on East-West relationship, diversity and equity, lecturers’ collaboration, and professional communities. In view of that, I realized that this research to some degree is a collaboration of so many people whom I cannot mention their names one by one proportionally in this acknowledgment. For this reason, I would like to express my sincere thanks and gratitude to all of people who have assisted me in completing my study and in particular in finishing this research. First of all, I would like express my deepest gratitude to the Graduate School, which delivers to the Rector of UIN Jakarta, Prof. Dr. Dede Rosyada, MA; the Director of the Graduate School, Prof. Masykuri Abdillah, MA; and to both Chairpersons of Doctoral and Master degree, Prof. Didin Saepudin, MA and JM Muslimin, PhD. My deepest gratitude also delivers to my thesis supervisor, Prof. Dr. Komaruddin Hidayat, MA whose sharp criticism and insightful comments have made this work much better that I could predict before. The choice of the Graduate School as the focus of this study also owes much to his constructive comments on my earlier proposal. Thanks to share the idea and encourage me during every phase of my study. My deepest appreciation also goes to all my lecturers who have shared their knowledge and experiences during their lectures and personal conversation with me. I owe much to Prof. Dr. Azyumardi Azra, MA; Prof. Suwito, MA; Prof. Iik Arifin Mansurnoor, MA; Prof. M. Atho Mudzhar, MSPD; Prof. Huzaemah Tahido Yanggo, MA; Prof. Yunan Yusuf, MA; Prof. Zainun Kamaluddin Fakih, MA; Prof. Abuddin Nata, MA; Prof. Abdul Mujib, MA; Prof. Murodi, MA; Fuad Jabali, PhD; Yusuf Rahman, PhD; Muhammad Zuhdi, PhD; Dr. Abd. Chair; Ahmad Luthfi Fathullah, MA; Asep Saepudin Jahar, PhD; Ayang Utriza Yakin, PhD; Ahmad Dardiri, MA; Suparto, PhD; Usep Abdul Matin, PhD; Dr. Gazi, MA. I also like to extend my gratitude to Prof. Quraish Shihab, MA; Prof. A. Malik Fadjar, MA; Prof. Ahmad Aziz Dahlan, MA; Prof. Zaitunah Subhan, MA; Prof. Yunasril Ali, MA; Prof. Nasaruddin Umar, MA; Prof. Husni Rahim, MA; Bambang Suryadi, PhD; Yeni Ratna Yuningsih, PhD; Nurlena Rifa’i, PhD; Didin Syafrudin, PhD; Din Wahid, PhD; Ali Munhanif, PhD; and other lecturers. Their patience, feedback, and comments were remarkable in guiding my study. To have had the opportunity to learn from each of them is my privilege. My deepest gratitude also goes to Dr. Shirley Baker from Alliant University, California, USA; Prof. Dr. Margareth Gfrerer from DAAD Scholarship Program, Germany; and Prof. Andi Faisal Bakti, MA; who taught me the way to create a good academic writing. Although in this study the author is still a beginner, yet this thesis become the first work which developed in English language. I am grateful to them for allow me to join in their classes as a Master student representative among the Doctoral candidates of the Graduate School in which I learned so much. In addition, I would like to give my sincere thanks and appreciation to PPIM UIN Jakarta. Special thanks deliver to the directors: Saiful Umam, PhD; Dadi Darmadi, PhD; and Ismatu Ropi, PhD; who provide lots of events related with the research on Islamic Studies, such as seminars, conferences and even references in which I collected the materials needed for writing this thesis. Other thankfulness delivers to STFI Sadra with similar events in Islamic philosophy. Special thanks go to Pak Dani Nur Fajar and Kak Rintis Mulya; who always inform and delivers invitations for those events. By participating those events I gain lots of information to enhance my knowledge in Islamic studies. Not less importantly, I also owe much to Bu Zulfa Indira Wahyuni, M.Psi; as the secretary of my thesis supervisor. Thanks for facilitate and arrange schedules for my meeting with the professor. I also owe much to the Research Library of the Graduate School, from which I collected the materials needed for writing this thesis. Special thanks to Bu Alfida, Pak Imron and Mas Rofiq. Furthermore, the completion of this study would not be possible without support and help from members of the Graduate School. I am really indebted to Mas Arief, Mas Adam, Kak Vhemmy, Kak Ima, Kak Nisa, Kak Haula Noor, Kak Windy, Pak Nanang, Mas Jayadi, Mas Ikin, Mas Tony, Pak Anin, Mpok Siti, Pak Rodian, Pak Muhali, Pak Opih, Pak Teguh, Pak Zul, Pak Nisan, Pak Odang, Pak Rojalih (alm.), and other members of the Graduate School. My gratitude goes next to Yayasan Al-Mas’udiyah, Sukabumi. I would like to express my heartfelt gratitude to all the asa>ti>dh and santris at the Pesantren Miftahul Huda Al-Mas’udiyah, Rindu Alam, Sukabumi. A place where I was raised and educated with the religious sciences. A place with a tranquility which stimulate me to learn more about ad-di>n and pursue further for a higher degree in learning. My deepest gratitude delivers to Abah Didi (KH. Syeikh Ibnu Mas’ud Rd. Didi Djajadinata); Drs. Ade Suwardi Mufti Al-Huda; Ibu Hetty Munigar; H. Abdulrohman; Drs. KH. Mustafidin Ahmad; Ust. H. Abdul Madjid, SM, MM.Pd (alm.); Ust. H. Rahmat Saleh, S.Ag. In particular, to my former college, STAI Al-Mas’udiyah; as a place for me to express my notion in which I dedicated with. The completion of this study would not be possible without the support from the member of this institution. I would like to express my sincere appreciation and thanks to Ust. H. Ahmad Bisri Musthafa, MA; Ust. Dr. Ahmad Izzan, MA; Ust. Ade Djuanda, M.Ag (alm.); Ust. Drs. Soheh Abdurahman, M.Pd; Ibu Euis Andriani, M.Pd; Ust. Hoerudin, MA; Ust. Zarqoni Heryanto, SE; Ust. Ariza Ajiwinata, SHI; Umi Khaeratunnisak, S.Ag; Ust. Yudi Ruswandi, S.Pd.I; Ust. Asep Rijwan Suhendi, S.Pd.I; Ust. Entis Sutisna, SHI; and other academic staff and lecturers. Other thankfulness also delivers to Pesantren Al-Bayyinah, Muara Sanding, Garut; as the first place at Indonesia that introduced to my family and stayed before transferal to Sukabumi. My deepest gratitude delivers to Abah Anwar (KH. Anwar Musaddad); Abah Yusuf (KH. Yusuf Tauzirie); and to their family KH. Cecep Abdul Halim, Lc and Ibu Hj. Lilis Nurjanah. My gratitude also delivers to Jemaah Salam Singapore and Jemaah Al-Kautsar Batam; specially for mama Haslinda, uncle Jailani, uncle Hamzah, uncle Jamaludin, and to all jemaahs. Thanks to become my family in this world and the next. Their support and pray from the beginning to the end of my study was extraordinary. My thanks also deliver to my tutors and friends in the foreign languages: to Mr. Harris, Herr Sonny, Yusuf Altuntas abi, Ibrahim Terzioglu abi, Mr. Arthur Gubaydullin, Monsieur Abdelaziz Abbaci, Mr. Abo Bakr Chalifa Amtar Ali, Simona Sienkiewicz, Jameela Musorma, Farzona Saidova, Siti Maleekah, Siti Jannah. To my classmates, from the Doctoral candidates in the year 2014/2015: Bu Rosdiana, Bu Rubiyanah, Bu Yuke, Bu Suryani, Bu Nikmah, Bu Husnul, Bu Nisa, Bu Yanti, Pak Mahmud, Pak Ayyub, Pak Hanafi, Pak Farhan, Pak Marsaid, Pak Fauzani, Pak Afwan, Ust.
Load more

Recommended publications
  • UIN Jakarta: Islam and the West, Democracy and Education: Usep Abdul Matin
    ESSAY UIN Jakarta: Islam and the West, Democracy and Education: Usep Abdul Matin Biodata: The writer is a Ph.D. student of the School of Social Sciences of the Faculty of Arts, Monash University in Australia on the Presidential Scholars Fund coordinated by DikTi (General Directorate of Higher Education), Ministry of National Education (MoNE) of the Republic of Indonesia. He obtained his MA degree in Islamic Studies from Leiden University in Holland (with honors) and another from Duke University in the United States. He is a nationally accredited lecturer by both Ministry of Religious Affairs (MoRA) and MoNE of the Republic of Indonesia in the Faculty of Arts and Humanities at Syarif Hidayatullah State Islamic University (UIN) in Jakarta, Indonesia. Introduction In this essay, I mostly discuss the impact of Western democracy on leading Turkish and Indian Muslim scholars who lived in the 19th century. Specifically, I study the impact of the Western models of education on Syarif Hidayatullah State Islamic University (Universitas Islam Negeri/UIN) Jakarta. I use the term the “West” to refer to the people, cultures, or institutions that introduced democracy and the education systems of these western countries to the Muslim world. The Western countries I draw on for this paper are England, France, Germany and the U.S., whereas the Muslim countries are Egypt, Turkey, India, and Indonesia However, here I would like to briefly explore relevant historical themes as to the impact on Islamic inquiry of Western intellectual values. I suggest that the history of Islam in the modern times started from Napoleon’s conquest of Egypt and some Muslim countries in 1798.
    [Show full text]
  • Politik Santri in Indonesia
    What is Political Islam? An Examination of its Theoretical Mapping in Modern Indonesia Bahtiar Effendy Introduction am not sure if remapping contemporary Indonesian Islam is any Imore urgent now than in the past –let us say twenty or thirty years ago. This is especially true if the reference point of the remapping is the general characterization of Indonesian Islam in modern times. The mid-forties or early fifties was a time when the archipelago was strug- gling to transform itself into a new state and because of that the gen- eral outlook of Indonesian Islam —other than the fact that it was a product of a relatively peaceful proselytization, signified by the will- What is Political Islam? ingness of its bearers (i.e. saint, merchant-da’i, etc.) to accommodate local culture — has always been associated with the country’s socio- cultural, economic, and political development. In that context, socio-religiously or theologically speaking, we have been accustomed to see Indonesian Islam in the light of tradition- alism versus modernism, syncreticism versus puritanism, and perhaps even orthodoxy versus heterodoxy. Politically speaking, the map of Indonesian Islam has shared a comparable complexity. The process of transforming Indonesia into a new state in the early until the mid- twentieth century resulted in many students of Indonesian Islam see- ing it in the light of nationalist versus religious group or santri versus abangan, outsider versus insider, secular versus Islamic, or structural versus cultural. Moving into the seventies and eighties it all came down to the deconfessionalized, domesticated, marginalized nature of Islam. De- feated ideologically, politically, bureaucratically, and electorally, but somehow one cannot say anything with certainty regarding the state of Indonesian Islam.
    [Show full text]
  • Fitriyatul Hanifiyah KONSEP BAHASA AGAMA: Sebuah Kajian
    179 | Fitriyatul Hanifiyah Doi: http://doi.org/10.33650/at.turas.v7i2.1250 Fitriyatul Hanifiyah KONSEP BAHASA AGAMA: Sebuah Kajian Hermeneutik dalam Perspektif Komaruddin Hidayat Fakultas Agama Islam Universitas Islam Jember Email: [email protected] Received: 2020-06-23 Abstract: The presence of the text amid the reader gives rise to different forms of meaning and understanding. This difference in Received in reviced: understanding and meaning is due to the diversity of each reader with 2020-12-20 a variety of complexities in their life backgrounds. The existence of Accepted: the text needs to be questioned again about the extent to which the 2020-12-20 truth of the text is in expressing and expressing reality as a whole. Likewise, the understanding of the concept of "religious language" Citation: Hanifiyah, contained in the texts of the Qur'an also needs to be studied Fitriyatul, (2020), holistically to obtain a correct and comprehensive understanding. One Konsep Bahasa of the Muslim intellectuals who quite covered everything related to the Agama: Sebuah Kajian Hermeneutik language of the religion was Komaruddin Hidayat. The research dalam Perspektif method used in this research is a literature review (Library Research). Komaruddin Hidayat, 7(2), 179- For the results of this study that according to Komaruddin Hidayat's 190. perspective, the religious language which tends to use symbolic languages has the potential to generate speculation and understanding relativism. This is one of the spirits to always interpret or interpret the holy book in the form of modern interpretation such as the hermeneutic method or other classical exegetical methods.
    [Show full text]
  • Actualizing Sufistic Concept of Muhammad Fethullah Gulen At
    CHAPTER III THE CONSTRUCTION SUFISTIC CONCEPT OF MUHAMMAD FETHULLAH GULEN AND ACTIVITIES FETHULLAH GULEN CHAIR JAKARTA A. A Brief Biography of Muhammad Fethullah Gulen Fethullah Gulen was born in a farming village called Korucuk near Erzurum in eastern Turkey on April 27, 1941. He was the fourth child of six siblings. His father named Remiz Efendi, as a Mulla (imam) in the village. Erzurum is known as an area with a population that is conservative and pious. There also was born and lived great Sufi Said Nursi. He began his education in government schools for three years. After he completed his primary education, his father was transferred to a mosque in another city where there is no secondary school. From that moment he learned Arabic autodidact under the guidance of his father and studied the Qur’an with his mother.1 After completing education at home, he became an assistant a Sufi sheik where he expedites the Arabic and the recitation of the Qur'an. Subsequently he studied Sufism to Muhammad Lutfi Efendi, an important Sufi shaykh at that time and had a genealogical relationship with Jalaluddin Rumi. Sheikh Efendi he not only studied Sufism, but also other Islamic sciences. In fact, he was introduced to the knowledge of general popular in the Western world, as well as begins to learn thinking renowned philosophers and writers such as Immanuel Kant, David Hume, Albert Camus and Jean Paul Sartre. Then he proceeded to Madrasah Imam Hatib where he studied Islamic law, especially the Hanafi School. He also started learning methodology interpretation of the Koran.
    [Show full text]
  • The Consolidation of the Islamic Traditionalism: a Case Study of the Nahdatul Ulama
    Prosiding The 4th International Conference on Indonesian Studies: “Unity, Diversity and Future” THE CONSOLIDATION OF THE ISLAMIC TRADITIONALISM: A CASE STUDY OF THE NAHDATUL ULAMA Syarif Hidayatullah Faculty of Philoshopy, Gadjah Mada University, Yogyakarta [email protected] Abstrak Nahdatul Ulama adalah organisasi masyarakat keagaaman yang didirikan oleh ulama tradisional Indonesia berbasis masyarakat pedesaan dengan pesantren sebagai roda penggeraknya. Kelahiran ormas yang dinilai oleh banyak pengamat, termasuk Mitsuo Nakamura, sebagai salah satu gerakan Islam yang paling dinamis dan besar di Indonesia, dapat dianggap sebagai bentuk reaksi kaum tradisonalis terhadap kalangan reformis Islam, seperti Muhammadiyah, yang memiliki haluan pemikiran keislaman yang berbeda dan cenderung kontra terhadap prilaku dan kultur keagamaan tradisional mereka. Selain itu, lahirnya NU juga diharapkan oleh para pendirinya untuk menjadi agen transformasi internal pesantren, sebuah lembaga pendidikan Islam yang sudah lama dikelola kalangan ulama tradisional bersama masyarakat sekitarnya, untuk mendidik santri dan menjaga kelestarian regenerasi ulama di Indonesia. Sejak kelahirannya, NU terus melakukan konsolidasi diri baik secara kelembagaan maupun personal para aktivisnya, sebagai bentuk respon terhadap perubahan sosial yang dihadapi masyarakat tradisional, yang kenal sebagai warga Nahdiyin, termasuk dalam hubungan mereka dengan kebijakan negara dan situasi sosial politik Indonesia. Artikel ini berusaha untuk mendeskripsikan dinamika konsolidasi yang
    [Show full text]
  • PENAFSIRAN INTERTEKSTUALITAS (Telaah Konsep Hermeneutika Komaruddin Hidayat)
    Jurnal al-Adabiya. Vol 14 Nomer 01 Tahun 2019 / 103 PENAFSIRAN INTERTEKSTUALITAS (Telaah Konsep Hermeneutika Komaruddin Hidayat) KHAFIDHOH Institut Agama Islam Sunan Giri Ponorogo Email: [email protected] Abstrak Pembacaan terhadap sebuah teks tidak bisa dipahami secara mandiri. Untuk mendapatkan sebuah pemahaman yang utuh dari pesan yang hendak disampaikan oleh teks setidaknya akan melibatkan tiga komponen, yaitu penulis / pengarang (author), teks (text), dan juga pembaca (reader). Pemahaman teks secara mandiri tanpa melibatkan ketiga komponen tersebut sangat rentan terhadap kesalahan dalam proses pemahaman teks itu sendiri. Hal ini tidak lain karena pemikiran yang dituangkan oleh penulis / pengarang tidak selamanya mampu tertuang secara komprehensif dalam bentuk teks, dalam artian teks yang ada hanyalah sebagian dari pemikiran yang ada dalam otak penulis. Sehingga menghadirkan penulis dalam proses pembacaan teks menjadi sesuatu yang sangat penting. Faktor lain yang menjadi kendala dalam proses pembacaan teks adalah konteks dimana teks tersebut dilahirkan. Tidak sedikit pembacaan terhadap teks menjadi gagal karena pembaca tidak memperhatikan konteks kemunculan teks tersebut. Namun memunculkan ketiga komponen tersebut –terutama pengarang-, bukanlah sesuatu yang mudah, karena terdapat tabir tempat, jarak dan waktu antara pengarang dan pembaca. Kendala dalam mendapatkan pemahaman yang sesuai dengan pesan yang hendak disampaikan oleh teks dalam pembacaan teks ini berusaha dipecahkan oleh Komaruddin Hidayat melalui konsep hermeneutikanya yang kemudian lebih dikenal dengan penafsiran intertekstualitas Keywords: Penafsiran, Intertektualitas, Hermeneutika, Komaruddin Hidayat Biografi dan Perjalanan Intelektual Komaruddin Hidayat Komaruddin Hidayat lahir di Magelang, Jawa Tengah pada tanggal 18 Oktober 1953. Ia dilahirkan dari keluarga miskin di Muntilan. Sejak kecil ia telah ditinggal wafat oleh ibunya, sehingga sejak kecil ia diasuh dan dibesarkan oleh neneknya yang bernama Qomariyyah.
    [Show full text]
  • Studi Atas Pemikiran Keagamaan Komaruddin
    TEOLOGI PLURALIS: STUDI ATAS PEMIKIRAN KEAGAMAAN KOMARUDDIN HIDAYAT Skripsi Diajukan ke Fakultas Ushuluddin Program Studi Aqidah dan Filsafat Islam untuk Memenuhi Persyaratan Memperoleh Gelar Sarjana Agama (S. Ag) Oleh: Mohammad Haris NIM: 11150331000010 PROGRAM STUDI AQIDAH DAN FILSAFAT ISLAM FAKULTAS USHULUDDIN UNIVERSITAS ISLAM NEGERI (UIN) SYARIF HIDAYATULLAH JAKARTA 1441 H/2020 M LEMBAR PERNYATAAN Dengan ini saya: Nama : Mohammad Haris NIM : 11150331000010 Program Studi : Aqidah dan Filsafat Islam Tempat dan Tanggal Lahir : Sumenep, 26 Agustus 1995 Menyatakan bahwa: 1. Skripsi dengan judul “Teologi Pluralis: Studi Atas Pemikiran Keagamaan Komaruddin Hidayat” murni hasil karya sendiri yang diajukan untuk memenuhi syarat utama memperoleh gelar strata 1 (satu) di Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta. 2. Semua sumber rujukan yang saya gunakan dalam penulisan skripsi ini telah saya cantumkan sesuai dengan ketentuan yang berlaku di Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta. 3. Jika kemudian hari terdapat bukti bahwa karya ini bukan hasil karya asli saya atau merupakan hasil jiplakan dari karya orang lain sebelumnya, maka saya bersedia menerima sanksi yang berlaku di Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta. Ciputat, 26 April 2020 Mohammad Haris i TEOLOGI PLURALIS: STUDI ATAS PEMIKIRAN KEAGAMAAN KOMARUDDIN HIDAYAT Skripsi Diajukan ke Fakultas Ushuluddin Program Studi Aqidah dan Filsafat Islam untuk Memenuhi Persyaratan Memperoleh Gelar Sarjana Agama (S. Ag) Oleh: Mohammad Haris NIM: 11150331000010 Pembimbing: Rosmaria Sjafariah Widjajanti, S.S., M.Si. NIP: 19710409 199803 2 003 PROGRAM STUDI AQIDAH DAN FILSAFAT ISLAM FAKULTAS USHULUDDIN UNIVERSITAS ISLAM NEGERI (UIN) SYARIF HIDAYATULLAH JAKARTA 1441 H/2020 M ii PENGESAHAN PANITIA UJIAN Skripsi dengan judul “Teologi Pluralis: Studi Atas Pemikiran Keagamaan Komaruddin Hidayat” telah diujikan dalam sidang munaqasyah Program Studi Aqidah dan Filsafat Islam Fakultas Ushuluddin Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta pada 2 Juni 2020.
    [Show full text]
  • The Modernization of Islam in Indonesia an Impact Study on the Cooperation Between the IAIN and Mcgill University
    The Modernization of Islam in Indonesia An Impact Study on the Cooperation between the IAIN and McGill University EDITED BY FU’AD JABALI AND JAMHARI Indonesia-Canada Islamic Higher Education Project © Indonesia-Canada Islamic Higher Education Project Montreal and Jakarta, 2003 This book has been published with financial support from the Government of Canada provided through the Canadian International Development Agency (CIDA). Copy-edited, designed, and typeset in Palatino 10/13 by RobertSLewis42.Productions, Montreal The Modernization of Islam in Indonesia An Impact Study on the Cooperation between the IAIN and McGill University This study offers a picture of Islam in Indonesia from the perspective of Islamic higher education, focusing on the role it plays in developing Islamic thought and in disseminating ideas throughout the country. State institutions of Islamic higher education were established at the time Indonesia was found- ed to provide opportunities for those who wished to pursue Islamic educa- tion. The system has grown in size, there are now forty-seven state institu- tions of Islamic higher learning, and the quality of education and the range of programs offered has also increased. Three of these institutions have now become universities with programs in both Islamic and secular sciences, challenging what is considered by many progressive Muslims in Indonesia to be an unnatural dichotomy between Islamic and secular education. The Canadian International Development Agency (CIDA) commissioned this impact study on the cooperation between McGill University and the State Institutes of Islamic Studies (IAINs) in Indonesia in 2000. The focus of the study was broader than the impact of the two consecutive CIDA projects involving McGill and the IAINs.
    [Show full text]
  • Thesis Chapter 1
    ISLAM AND LIBERALISM IN CONTEMPORARY INDONESIA: THE POLITICAL IDEAS OF JARINGAN ISLAM LIBERAL (THE LIBERAL ISLAM NETWORK) A thesis presented to the faculty of the College of Arts and Sciences of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Nicolaus Teguh Budi Harjanto August 2003 This thesis entitled ISLAM AND LIBERALISM IN CONTEMPORARY INDONESIA: THE POLITICAL IDEAS OF JARINGAN ISLAM LIBERAL (THE LIBERAL ISLAM NETWORK) BY NICOLAUS TEGUH BUDI HARJANTO has been approved for the Department of Political Science and the College of Arts and Sciences by Michael S. Malley Assistant Professor of Political Science Leslie A. Flemming Dean, College of Arts and Sciences HARJANTO, NICOLAUS TEGUH BUDI. M.A. August 2003. Political Science Islam and Liberalism in Contemporary Indonesia: The Political Ideas of Jaringan Islam Liberal (The Liberal Islam Network) (121pp.) Director of Thesis: Michael S. Malley Islam in Indonesia is acknowledged as moderate, although there are radical Islamic groups that are involved in violent religious conflicts and insist on the implementation of Islamic law in the post-authoritarian Soeharto era. The moderation of Islam in Indonesia is not merely because of historical factors, but is also the result of ongoing debates on how to reconcile Islam with modernity. Jaringan Islam Liberal/JIL (the Liberal Islam Network), a network of young Muslim intellectuals, emerges as a forum to disseminate liberal interpretations of Islam. This study is to determine whether JIL’s liberal Islam is meant to develop an Islamic conception of liberalism or an Islamic liberal theology. This study shows that JIL’s liberal Islam is the continuation of Islamic renewal projects by Islamic neomodernists.
    [Show full text]
  • Ustadz Komarudin Hidayat
    Ustadz komarudin hidayat Continue Professor Dr. Komaruddin HidayatProf Dr. Komaruddin Hidayat's Photo9 Rector of Jakarta Islamic State UniversityInzum Office 2006Prected Prof. Dr. Azyumardi AzraSucceed byProf. Dr. Dede Rosyada, MA Personal DataBorn (1953-10-18) October 18, 1953 (age 66) Indonesia Magellang, IndonesiaOccupationRector of Jakarta Islamic State University Komaruddin Hidayat (born October 18, 1953 in Magelanga, Central Java) is an Indonesian scholar and intellectual. Since 2006, he has been the rector of THE Syarif Hidayatullah Jakarta. His intellectual abilities have been demonstrated in several educational and research institutes. In addition to his academic work, he was also a media columnist. Komar's career has been close to the Islamic world since childhood, especially to pesantren (Islamic boarding schools). He graduated from a modern boarding school in Pabelan ,Magelang) in 1969 and Pesantren al-Iman (Muntilan) in 1971. He then received a bachelor's degree in Islamic education (1977) and a doctorate in the same field at IAIN Jakarta (old UIN Jakarta) in 1981. Komar continued his doctoral thesis abroad. In 1990 he received his doctorate in Western philosophy from the Middle East Technical University (Ankara, Turkey). Komar became a professor at the IAIN Jakarta Higher School in 1990, a professor of higher education at the University of Indonesia in 1992 and a professor at the Drijarkar School of Philosophy (STF) since 1993. On 17 October 2006, at a Senate meeting chaired by Asyumardi Azra in the main auditorium of UIN Jakarta, Komar was elected rector of the university. He received electoral votes from two other candidates, Professor Dr. Masikuri Abdillah and Professor Dr.
    [Show full text]
  • Religious Pluralism in Indonesia Muslim-Christian Discourse
    RELIGIOUS PLURALISM IN INDONESIA MUSLIM-CHRISTIAN DISCOURSE Dissertation zur Erlangung der Würde des Doktors der Philosophie der Universität Hamburg vorgelegt von Zainul Fuad aus Langkat (Nord-Sumatera, Indonesien) Hamburg 2007 1. Gutachter : Prof. Dr. Lawrence Conrad 2. Gutachter : Prof. Dr. Olaf Schumann Datum der Disputation : 29. Juni 2005 TABLE OF CONTENT ACKNOWLEDGEMENT i SYSTEM OF TRANSLITERATION ii I. INTRODUCTION A. Background of This Study 1 B. Objective of This Study 10 C. Scope of This Study 10 D. Outline of This Study 11 II. MUSLIM-CHRISTIAN CONFLICTS IN INDONESIA: A BRIEF HISTORICAL OVERVIEW A. Muslim-Christian Relations at Early Contacts 14 B. Muslim-Christian Conflicts during the Independence Period 22 (1945-1965) C. Muslim-Christian Conflicts during the New Order Era 28 (1967-1998) D. Muslim-Christian Conflicts in the Post New Order Era 53 (from 1998 up to now) III. MANAGING INTERRELIGIOUS RELATIONS IN INDONESIA INSTITUTIONAL FRAMEWORK A. The Policy of Government in Building Interreligious Harmony 64 B. The Council of Indonesian ‘Ulamā’ and Interreligious 79 Relations C. Private Initiatives of Interreligious Dialogues 92 IV. MUSLIM-CHRISTIAN DISCOURSE ON RELIGIOUS PLURALISM AND TOLERANCE IN INDONESIA A. The Meaning of Religious Pluralism and Tolerance 98 B. Muslim Perspective of Religious Pluralism and Tolerance 102 1. Nurcholish Madjid 110 2. Abdurrahman Wahid 133 3. Quraish Shihab 148 C. Christian Perspective on Religious Pluralism and Tolerance 159 1. J. B. Banawiratma 169 2. Franz-Magnis Suseno 180 3. Eka Darmaputera 197 V. DISCUSSIONS AND IMPLICATIONS A. Attitude towards Pluralism 208 B. Religious Pluralism and The Idea of Salvation 224 C. The Idea of Interreligious Dialogue 234 D.
    [Show full text]
  • Islam and Religious Pluralism
    ISLAM AND RELIGIOUS PLURALISM THE DYNAMICS OF MEANING SEIZE Ngainun Naim i Islam and Religious Pluralism: The Dynamics of Meaning Seize Copyright © Ngainun Naim 2020 Hak cipta dilindungi undang-undang All right reserved Editor : Ngainun Naim Layout : Ahmad Fahrudin Desain cover : Diky M. Fauzi xii + 283 hlm : 15 x 23 cm Cetakan Pertama, Desember 2020 ISBN: 978-623-94997-9-2 Hak cipta dilindungi undang-undang. Dilarang mengutip atau memperbanyak sebagian atau seluruh isi buku ini tanpa izin tertulis dari penerbit. Diterbitkan oleh: SATU Press Jl. Mayor Sujadi Timur No. 46 Tulungagung Email : satupress@iain-tulungagung Tlp/Fax : (0355) 321513/321656 ii INTRODUCTION Writing a book with the theme that becomes a matter of debate in the community, as the theme of this book, it is actually not an easy work. There are fears lest this work instead of contributing to the enlightenment of social life, but it rather a new matter of debate. I guess it is sort of reasonable by considering that a given current text belongs to the public, it will be interpreted freely by its readers. The Author of the text himself has no authority to compel the reader to follow the interpretation of the author. Everything is free to produce meaning and understanding in accordance with the context of each reader. The problem is not on the diversity of interpretation itself. The diversity of interpretation has become a reality as well as a logical consequence that should be accepted. The problem is the attitude after reading the text. Hence, knowledge, understanding, awareness, and maturity of thought are necessarily needed.
    [Show full text]