DOCSLIB.ORG

Controversy of the Liberal-Islamic Thought About Pluralism of Religions in Indonesia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Controversy of the Liberal-Islamic Thought About Pluralism of Religions in Indonesia TAWARIKH: International Journal for Historical Studies, 9(1) October 2017 , 8(1) October 2016 Volume 8(1) October 2016SAMSUDIN & MUMUH MUHSIN ZAKARIA ISSN 2085-0980 Controversy of theContents Liberal-Islamic Thought about Pluralism of Religions in Indonesia Foreword ICHHIMUDDINABSTRAC.T [ii]: To SARKAR,enter into the religious pluralism of thought, in which the Muslims need to do, is to Acharyareinterpret Brajendra the teachings Nath Seal’sof Islam, Insights so that on the Spiritualism Muslims do and not Humanity:happen with the authoritarian attitudes Expositionthat consider and the Reality most of uncorrect in understanding of Islam. The word of plural and pluralism means diversity and plurality. Thus, the notion of pluralism can be defined as an ideology that recognizes diversity in its various aspects, for. [1-12] example in understanding of religion, culture, and geography. This study tries to HERIelaborate JAUHARI, the controversy of the liberal-Islamic thought about pluralism of religions in Indonesia. By using Thethe Folklore qualitative of Sanghiyangmethods, especially Prabu theBorosngora historical asapproach Phenomena with descriptive of Panjalu analysis, History this study concerns in onCiamis the controversy Regency, West of Islamic Java, liberalIndonesia thought in one hand; and, in other hand, its relevances to religious pluralism in Indonesian’s social and political context. The findings show that pluralism of religions by liberal Islamic group that all religions with. [13-20] its variations and levels of different depths are the same as the DAYAroad NEGRIof religious. WIJAYA, This opinion has caused controversy, because there is criticism and there were strongly Justicerejected for the People: idea ofThomas ​​pluralism Stamford of the liberal Rafϔles, Islam. Jury As System, K.H. Atiyan and AliCourt M. Da’iof Circuit (2002) and MUI (Indonesian Ulema Council) issued a “fatwa” that pluralism is unlawful, because it has a tendency considers all religions AJIDthat THOHIR, difference could be reduced or avoided, if the same understanding of pluralism.. [21-30] SuKEYϔi Tradition WORDS: andControversial the Establishment Issues; Liberal of Islamic Islamic TCulturehought; Understanding of Islam; Pluralism of Religions; Indonesian Islam. REFNI YULIA, MERI ERAWATI & NOPRIYASMAN, . [31-44] AnalysisINTRODUCTION of Policy and Management of Old Town Based-Tourismdeveloped in Padangpluralism. City Most Muslims agree that God is One. Respect for individual differences, . [45-58] ASEPBut, the ACHMAD reality shows HIDAYAT that & the SETIA belief GUMILAR, of understanding that is called “pluralism” Frictionmonotheism in MASYUMI: has spawned A Historical a wide Studiesrange of on Internal(DeMott, Conϔlict 2013)Event . This is to be developed, of Islamic Party in kalamIndonesia, (Islamic 1945-1960 theology), because in a pluralistic religion that religion fiqh (study of laws pertaining to ritual no longer be enforced, but it should be HAJIobligation),flow orMUHAMMAD schools philosophy, of BAHAR mysticism, AKKASE and TENG, . [59-68] marketed. Indeed, almost a priori, to market Philosophicalpolitical orientation and Traditional (Rahman, Arts 1979; of Bugis-Makassar and the in commodityHistorical Perspective to a voluntary consumer Halim ed., 2001). So, every adherents differ population without considering the wishes of AKMALIYAH,in varying degrees thoughts. Attitudes those on the commodities. [69-78]they want. Because understand this distinction, which was people now prefer religious production that Socialization and Internalization of Qur’anic Verse by Enjoy Learning Arabic About the Authors: Samsudin, M.Ag. is a Postgraduate Student of UNPAD (Padjadjaran University). Bandung[79-92] and a Lecturer at the ISMAILFaculty of AdabSUARDI and Humanities WEKKE, UIN SGD (State Islamic University, Sunan Gunung Djati) Bandung, West Java, Indonesia. Dr. Mumuh MuslimMuhsin Zakaria Minority is a Senioron Learning Lecturer at and the ReligiousDepartment Teachingof History, Faculty of Humanities UNPAD Bandung, West Java, Indonesia. Corresponding authors is: [email protected] in ManadoRecommended of North Citation: Sulawesi, Samsudin &Indonesia Mumuh Muhsin Zakaria. (2017). “Controversy of the Liberal-Islamic Thought about Pluralism of Religions in Indonesia” in TAWARIKH: International Journal for Historical Studies, Vol.9(1), October, pp.71-80. Bandung, Indonesia: Minda Masagi Press and UIN SGD Bandung, ISSN 2085-0980.. [93-106] Info-tawarikh-edutainmentArticle Timeline: Accepted (August 17, 2017); Revised (September 19, 2017); and Published (October 28, 2017). [107-116] ©© 2017 2016 by by Minda Minda Masagi Masagi Press Press and and UIN UIN SGD SGD Bandung, Bandung, West West Java, Java, Indonesia Indonesia 71 ISSNISSN 2085-0980 2085-0980 and and www.mindamas-journals.com/index.php/tawarikh www.mindamas-journals.com/index.php/tawarikh i SAMSUDIN & MUMUH MUHSIN ZAKARIA, Controversy of the Liberal-Islamic Thought can be made in harmony, with community Africa in the entire Islamic culture pattern awareness and not aligned (Berger, of each region has had the diversities. 1991:172-173). This condition resembles the diversity in So, a pluralist society has the awareness of the universe that are mirror of Theopanic the need to bring the humanist understanding Almighty. The diversity of Islamic culture is religions in accordance with the development also the spirituality of Islamic picture itself of society. For that, M. Nurcholish Madjid (Nasr, 1989:78). (1992) has had the high attention towards Theologically, Islam is always present in pluralist ideas. He said that religion should a form that is never uniform, for example, be egalitarian (cf Madjid, 1992; and Muin, in the forms of Murjiah, Shia, Khawarijites, 2014). Such as Ernest Gellner (1992) also said Mu’tazilites, and the Ahlu al-Sunnah wal- that the central principle of Islam is pure and Jama’ah or Islamic societies majority in the world (Halim ed., 2001; and Halverson, helping to adapt to modern life (Gellner, 1992). 2010) essentiallyEgalitarianism, egalitarian that and has scientific also been as well as have also a diversity on fiqh (study of laws developed by the Prophet Muhammad SAW pertaining. Later, to inritual the scientificobligation traditions in Islam), for (Salallahu Alaihi Wassalam or peace be upon example in the form of schools, such as the him) during his leadership in developing Madinah state, is a constitutional community (Lewis et al. eds., 1997; and Halim ed., 2001). (Haekal, 2015). Charter of Madinah generated Hanafi,It is basedShafi’i, on Maliki, the tradition Hambali, of and aktsaru others min through the social contract between the qaulayn (over dual opinions), which means communities and the recognition of all there is always the possibility of another truth members of society in the absence of their beyond that we have.1 Sociologically, Islam social background (cf Pribadi & Haryono, was also present with her diverse. Precisely, 2002:299; Walker, 2014; and Haekal, 2015). because it is said by Ahmed Akgunduz This study tries to elaborate the (2010), who said that sociologically Muslims controversy of the liberal-Islamic thought could not speak about one Islam (cf Nasr, about pluralism of religions in Indonesia. By 1989:121-122; and Akgunduz, 2010). using the qualitative methods, especially the There are lots of Islam in the modern historical approach with descriptive analysis world, such as: Islamic ummah of NU (Kartodirdjo, 1993; Kuntowijoyo, 2003; dan (Nahdlatul Ulama or Islamic Scholars Sjamsuddin, 2007), this study concerns on Awakening); Muhammadiyah (Followers of the controversy of Islamic liberal thought in Prophet Muhammad); FPI (Front Pembela one hand; and, in other hand, its relevances to Islam or Islamic Defender Front); Gerakan religious pluralism in Indonesian’s social and Wahabi (Wahabi’s Movement); Laskar Jihad political context. (Paramilitary Troops of Islamic Struggle); Islam Liberal (Islamic Liberal); and others in FINDINGS AND DISCUSSION Indonesia. Also in the region of Indonesia, About the Controversy of Islamic there are Islamic communities based on Liberal Thought on Religious Pluralism ethnic identities, such as Islamic Javanese, in Indonesia. To enter into the religious Sundanese, Malays, Makassar, Madura, pluralism of thought, in which the Muslims Maluku, and others ( need to do, is to reinterpret the teachings Ananta, 2003). of Islam, so that the Muslims do not happen On this occasion, itSuryadinata, seems necessary Arifin to& with the authoritarian attitudes that consider present K.H. (Kyai Haji) Hasyim Asy’ari’s the most of uncorrect in understanding of thoughts in a treatise entitled Al-Risalah al- Islam (Monecal, 2002). Therefore, Seyyed Nahy’an Muqata’at al-Arham wa al-Qarub wa Hossein Nasr (1989) presents a ”face” of Islamic culture that has had characteristics 1See, for example, “Why We Need to Go Beyond Religion”. typical of each region. For example, the Arab Available online at: http://www.beyondreligion.com/ su_about/needtogo.html [accessed in Bandung, Indonesia: July region, Iran, Turkey, Indonesia, and Black 3, 2017]. 72 © 2017 by Minda Masagi Press and UIN SGD Bandung, West Java, Indonesia ISSN 2085-0980 and www.mindamas-journals.com/index.php/tawarikh TAWARIKH: International Journal for Historical Studies, 9(1) October 2017 al-Ihwan, which cited also by M. Nurcholish that is found not only by selection of exotic Madjid ed. (1984); Ahmad Khoirul Fata & M. mere words, but also by the arguments of Ainun Najib (2014); and
Load more

Recommended publications
  • Pemikiran Tafsir Djohan Efendi 1981)Dengan Tafsir Al-Azhar, M
    KALAM, P-ISSN: 0853-9510, E-ISSN: 2540-7759 http://ejournal.radenintan.ac.id/index.php/KALAM Volume 11, Nomor 2, Desember 2017 Halaman 455–488 DOI: http://dx.doi.org/10.24042/klm.v11i2.1360 PEMIKIran TAFSIR DJOHANE FENDI Hamam Faizin STAI al-Hikmah,Jakarta [email protected] Arsyad Sobby Kesuma UIN Raden Intan Lampung [email protected] Abstract This article is a content research on the book Pesan-pesan“ al-Qur’an Mencoba Mengerti Intisari Kitab Suci” (The messages of Qur’an: an effort to understand the nutshell of Sacred Book)by Djohan Effendi (2012). It overviews the background and motive of writing this book (Pesan-pesan al-Qur’an/PPQ), Qur’anicexegesis methodology and presentation and also reveals the advantages and shortcomings of PPQ. PPQ is Djohan Effendi’s effort to comprehend the messages of Qur’an. PPQ is not aimed at academic interest, so PPQ is free form the established methodology of Qur’anic exegesis.PPQ contains the global interpretation of 114 surahs of Qur’an, appendix on thematics interpretation and poetical rendering of al-Fatihah and Juz Amma. The exegisis by reason is used in PPQ and ijmali(global) andmaudu’i(thematic) are the method of presentation of PPQ. In addition, PPQ has moral-ethics(adabi) and ijtima’i (society/community) by stressing to the substantial and universal values. PPQ is completed with the poems in every closing of interpreting Surah and attached the poetical translation of Juz Amma and Surah al-Fatihah. Regardless of its uniqueness and lacks, PPQ as a part of Indonesia Qur’anic interpretation deserves to be appreciated.
    [Show full text]
  • The Formation of Liberal and Anti-Liberal Islamic Legal Thinking in Indonesia Akh
    Akh. Muzakki IS EDUCATION DETERMINANT? The Formation of Liberal and Anti-liberal Islamic Legal Thinking in Indonesia Akh. Muzakki The University of Queensland, Australia Abstract: Liberalism and anti-liberalism are two increasing- ly prominent but staunchly opposing streams of Islamic legal thinking in Indonesia. This article analyses the formation of each of the two through an examination of the role of formal education. It focuses on organic intellectuals during two periods, the New Order and the reformasi. Challenging the strongly-held thesis of the determinant role of education, this article argues that both liberal and anti-liberal Islamic legal thinking in Indonesia is a result of not only the intellectual formation in the sense of academic training and access to education and knowledge, but also the sociological background and exposure in building a new epistemic community in an urban context. As a theoretical understanding of sociolo- gical background and exposure, the concept of epistemic community deserves to be taken as an analytical framework in addition to education for the analysis of the formation of the two contesting bents of Islamic legal thinking in Indonesia. Keywords: Liberalism, anti-liberalism, Islamic legal think- ing, education, epistemic community. Introduction In his controversial speech entitled “The Necessity of Islamic Renewal Thinking and the Problem of the Integration of the Ummah” on 2 January 1970, Madjid argued for a dynamic approach to Islam which requires reinterpretation of Islamic teachings in context with place and time. In more elaborate ways, he further argued that Islamic values move in line with the spirit of humanitarianism which promotes 280 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 02, December 2007 Is Education Determinant? the dignity of Mankind.
    [Show full text]
  • Friend - Wahid
    Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Email and Posted at www.fpri.org January 2010 ABDURRAHMAN WAHID, THE INDONESIAN REPUBLIC, AND DYNAMICS IN ISLAM By Theodore Friend Abdurrahman Wahid, known as Gus Dur, died on 30 December 2009 at the age of sixty-nine. The genial complexity of his character, which drew millions to him, was not adequate to the pressures of the presidency. But his life, career, and elements of caprice contain abundant clues for anyone who would understand modern Sufism, global Islam, and the Republic of Indonesia. Premises of a Republic Wahid was five years old in 1945 at the time of Indonesia’s revolutionary founding as a multi-confessional republic. Sukarno, in shaping its birth, supplied the five principles of its ideology: nationalism, international humanity, consensus democracy, social justice, and monotheism. Hatta, his major partner, helped ensure freedom of worship not only for Muslims but for Catholics and Protestants, Hindus and Buddhists, with Confucians much later protected under Wahid as president. The only thing you could not be as an Indonesian citizen was an atheist. Especially during and after the killings of 1965-66, atheism suggested that one was a communist. In this atmosphere, greatly more tolerant than intolerant, Wahid grew up, the son of the Minister of Religious Affairs under Sukarno, and grandson of a founder of Nahdlatul Ulama (NU) in 1926—a traditionalistic and largely peasant-oriented organization of Muslims, which now claims 40 million members. Wahid himself was elected NU’s chairman, 1984-1999, before becoming, by parliamentary election, President of the Republic, 1999-2001.
    [Show full text]
  • Pemikiran Kontemporer Tafsir Al-Qur'an Di Indonesia: (Tinjauan
    Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah Vol. 2 No. 2, Desember 2020 ISSN: 2715-6273 (online) 2714-6510 (print) https://jurnalfuad.org/index.php/ishlah/index Pemikiran Kontemporer Tafsir al-Qur’an di Indonesia: (Tinjauan Terhadap Buku Pesan-pesan al-Qur’an Mencoba Mengerti Intisari Kitab Suci Karya Djohan Effendi) Ummi Kalsum Hasibuan UIN Sunan Kalijaga Yogyakarta [email protected] Abstract. This paper examines the discussion of Djohan Effendi's interpretation contained in the book The Qur'anic Messages Trying to Understand the Holy Book. The purpose of this paper is to reveal the portrait of Djohan Effendi's intellectual life, to find out, study and analyze about contemporary thinking from Djohan in interpreting the Koran presented in the form of examples and to analyze the interpretation of the interpretation of the Koran message books created by Djohan. The method used is the descriptive-analysis method using historical. From this, it can be concluded that Djohan Effendi is an Islamic intellectual who came from Banjarmasin and is no longer in the hearings of Islamic thinkers, besides that he is also very enthusiastic about the interpretation of the Koran, so that his last monumental work was successful. Furthermore, related to Djohan's contemporary interpretation in interpreting, he originates from bi al-ra'yi and begins to make an initial understanding with the capital of knowledge and experience in his path, as well as compile the keyword rabbit with God of the pelantan. Then Djohan also does not include the verses of the Koran in it, only the writing of calligraphy is in it.
    [Show full text]
  • Merayakan Kebebasan Logo Baru Layout 1
    MERAYAKAN KEBEBASAN BERAGAMA Editor : Elza Peldi Taher Editor Bahasa: Anick HT Desain Cover : Tim ICRP Edisi Digital Lay-out dan Redesain cover : Priyanto Redaksi: Anick HT Jakarta 2011 Democracy Project II | MERAYAKAN KEBEBASAN BERAGAMA Democracy Project DAFTAR ISI Pengantar: Budhy Munawar-Rachman ———— ix BAGIAN PERTAMA Jejak Djohan Effendi dalam Wacana dan Gerakan Keagamaan di Indonesia ———— 1 • Djohan Effendi dalam Peta Pemikiran Gerakan Islam, M. Dawam Rahardjo ———— 2 • Toreransi Agama dalam Masyarakat Majemuk: Perspektif Muslim Indonesia, Azyumardi Azra ———— 12 • Djohan Effendi; Mengurai Program Kerukunan Departemen Agama, Marzani Anwar ———— 29 • Legitimasi dan Kritik: Pemikiran Keagamaan Djohan Effendi, Mujiburrahman ———— 46 • God Talk, Franz Magnis-Suseno SJ ———— 65 BAGIAN KEDUA Membumikan Toleransi dan Pluralisme ———— 75 • Regulasi Toleransi dan Pluralisme Agama di Indonesia, Andreas A. Yewangoe ———— 76 Bunga Rampai Menyambut 70 Tahun Djohan Effendi | III Democracy Project • Kesepakatan Madinah dan Sesudahnya, Rizal Panggabean ———— 88 • Akar-akar Pluralisme dan Dialog Antar-Agama dalam Sufisme, Ilham Masykuri Hamdie ———— 116 BAGIAN KETIGA Wacana Pluralisme Agama ———— 145 • “Berlomba-lombalah dalam Kebaikan”; Tafsir 5:48 dan Diskursus Kontemporer Pluralisme Agama, Mun’im Sirry ———— 146 • Pluralisme, Dialog, dan Peacebuilding Berbasis Agama di Indonesia, Sumanto Al-Qurtuby ———— 168 • Multikulturalisme dan Tantangan Radikalisme, Noorhaidi Hasan ———— 198 • Alquran dan Keanekaragaman Agama, Taufik Adnan Amal ———— 218 • Hermeneutika
    [Show full text]
  • From Custom to Pancasila and Back to Adat Naples
    1 Secularization of religion in Indonesia: From Custom to Pancasila and back to adat Stephen C. Headley (CNRS) [Version 3 Nov., 2008] Introduction: Why would anyone want to promote or accept a move to normalization of religion? Why are village rituals considered superstition while Islam is not? What is dangerous about such cultic diversity? These are the basic questions which we are asking in this paper. After independence in 1949, the standardization of religion in the Republic of Indonesia was animated by a preoccupation with “unity in diversity”. All citizens were to be monotheists, for monotheism reflected more perfectly the unity of the new republic than did the great variety of cosmologies deployed in the animistic cults. Initially the legal term secularization in European countries (i.e., England and France circa 1600-1800) meant confiscations of church property. Only later in sociology of religion did the word secularization come to designate lesser attendance to church services. It also involved a deep shift in the epistemological framework. It redefined what it meant to be a person (Milbank, 1990). Anthropology in societies where religion and the state are separate is very different than an anthropology where the rulers and the religion agree about man’s destiny. This means that in each distinct cultural secularization will take a different form depending on the anthropology conveyed by its historically dominant religion expression. For example, the French republic has no cosmology referring to heaven and earth; its genealogical amnesia concerning the Christian origins of the Merovingian and Carolingian kingdoms is deliberate for, the universality of the values of the republic were to liberate its citizens from public obedience to Catholicism.
    [Show full text]
  • Dakwah, Competition for Authority, and Development
    Bijdragen tot de Taal-, Land- en Volkenkunde Vol. 167, no. 2-3 (2011), pp. 236-269 URL: http://www.kitlv-journals.nl/index.php/btlv URN:NBN:NL:UI:10-1-101389 Copyright: content is licensed under a Creative Commons Attribution 3.0 License ISSN: 0006-2294 JOHAN MEULEMAN Dakwah, competition for authority, and development Introduction The Arabic word da`wah – literally call or invitation – is a general term which denotes propagation of the Islamic religion. The Malay/Indonesian term, de- rived from the Arabic, is dakwah.1 Although the concept includes efforts to convert non-Muslims to Islam, da`wah primarily refers to activities aiming at strengthening and deepening the faith of Muslims and helping them lead their daily lives in conformity with Islamic principles. Since the birth of Islam, da`wah has been an important aspect of this religion and da`wah activities have always been highly appreciated in Muslim societies. However, in the course of the twentieth century, da`wah activities and organizations have grown par- ticularly strong all over the Muslim world and have adopted new forms and new aims. This phenomenon is related to two major developments which were partly contradictory: a renewed aspiration for international unity of all Muslims, on the one hand, and the formation of modern nation-states with their different religious traditions and – more importantly – their conflicting political interests, on the other hand. Additional factors include the develop- ment of modern means of transport and communication as well as Christian missionary activities.2 Although often associated with revivalism, competi- tion with other religions, or opposition to a secular political establishment, da`wah, understood more generally as organized efforts to strengthen the Is- lamic faith and its practice, is not limited to movements characterized by such associations.
    [Show full text]
  • Why Are Indonesians Prone to Support the Islamic State of Iraq and Syria?
    WHY ARE INDONESIANS PRONE TO SUPPORT THE ISLAMIC STATE OF IRAQ AND SYRIA? Karen Savitri Universitas Pelita Harapan, Tangerang [email protected] ABSTRACT Negara Islam Irak dan Syam, atau lebih dikenal sebagai ISIS, mendeklarasikan dirinya sebagai sebuah khilafah, atau negara Islam, dengan Abu Bakar Al-Baghdadi sebagai Khalifah atau pemimpin atas segala umat Muslim, pada tahun 2014. Dalam aksinya, mereka membunuh banyak orang, merugikan harta benda, serta membuat kerusakan infrastruktur dari wilayah kekuasaannya di Timur Tengah sampai dengan Asia Tenggara. Kabar kekerasan ISIS terdengar melalui media massa, dari internet, dalam artikel berita, dan didiskusikan di media sosial. Namun, dengan segala informasi mengenai kekejaman ISIS, mengapa masih ada orang Indonesia yang mendukung ISIS? Apa yang membuat mereka membenci orang-orang kafir? Apa yang memotivasi mereka untuk berjuang demi ISIS, bahkan sampai rela untuk kehilangan nyawa? Penelitian ini, dengan mengaplikasikan teori konstruktivisme, mendiskusikan kisah sejarah Indonesia dan faktor sosial yang mendasari alasan orang Indonesia mendukung ISIS. Dengan metode penelitian kualitatif, data dikumpulkan melalui interview dan studi literatur dari buku dan artikel penelitian. Peneliti mendiskusikan total 6 (enam) faktor pendorong dan penarik, mulai dari kisah sejarah, radikalisme di Tanah Air, kecendrungan orang Muslim di Indonesia, dan generasi milenial. Keywords: Radicalization, extremism, ISIS, Indonesia 1. Introduction Since the Islamic State of Iraq and Indonesians, including women
    [Show full text]
  • Building Moderate Muslim Networks
    THE ARTS This PDF document was made available CHILD POLICY from www.rand.org as a public service of CIVIL JUSTICE the RAND Corporation. EDUCATION ENERGY AND ENVIRONMENT Jump down to document6 HEALTH AND HEALTH CARE INTERNATIONAL AFFAIRS The RAND Corporation is a nonprofit NATIONAL SECURITY research organization providing POPULATION AND AGING PUBLIC SAFETY objective analysis and effective SCIENCE AND TECHNOLOGY solutions that address the challenges SUBSTANCE ABUSE facing the public and private sectors TERRORISM AND HOMELAND SECURITY around the world. TRANSPORTATION AND INFRASTRUCTURE WORKFORCE AND WORKPLACE Support RAND Purchase this document Browse Books & Publications Make a charitable contribution For More Information Visit RAND at www.rand.org Explore RAND Center for Middle East Public Policy View document details Limited Electronic Distribution Rights This document and trademark(s) contained herein are protected by law as indicated in a notice appearing later in this work. This electronic representation of RAND intellectual property is provided for non- commercial use only. Permission is required from RAND to reproduce, or reuse in another form, any of our research documents. This product is part of the RAND Corporation monograph series. RAND monographs present major research findings that address the challenges facing the public and private sectors. All RAND mono- graphs undergo rigorous peer review to ensure high standards for research quality and objectivity. Building Moderate Muslim Networks Angel Rabasa Cheryl Benard Lowell H. Schwartz Peter Sickle Sponsored by the Smith Richardson Foundation CENTER FOR MIDDLE EAST PUBLIC POLICY The research described in this report was sponsored by the Smith Richardson Foundation and was conducted under the auspices of the RAND Center for Middle East Public Policy.
    [Show full text]
  • Eliraz:Layout 1
    Center on Islam, Democracy, and the Future of the Muslim World Islam and Polity in Indonesia: An Intriguing Case Study GIORA ELIRAZ Research Monographs on the Muslim World Series No 1, Paper No 5 February 2007 The views, opinions, and/ or findings contained in this report are those of the author(s) and should not be construed as an official Department of Defense pos ition, policy, or decision. HUDSON INSTITUTE Islam and Polity in Indonesia: An Intriguing Case Study GIORA ELIRAZ Center on Islam, Democracy, and the Future of the Muslim World © 2007 by Hudson Institute, Inc. All rights reserved. HUDSON INSTITUTE 1015 15th Street, NW Sixth Floor, Washington, DC 20005 202-974-2400 www.hudson.org Islam and Polity in Indonesia: An Intriguing Case Study GIORA ELIRAZ hough it has the fourth-largest population in the world, the huge archi- pelago of Indon esia remains almost unknown to most that live outside T the region. In other words, “to most people, Indonesia is a cipher, by far the least-known of the world’s great nations.”1 Furthermore, though it is home for about 200 million Muslims, the fascinating Islamic mosaic of Indonesia still seems to be regarded by many as peripheral to the Islamic world. (In the wake of September 11 and the Bali bomb- ly significant changes in its political institutions. Over ings of 12 October 2002, Islam in Indonesia has the past few years, a democratic trans for mation is ostensibly gained more attention in the West. But making this country—home to the largest Muslim this attention has mostly led to an increase in new community on the planet—into the third largest observers.
    [Show full text]
  • Christians and Muslims Together on the Way
    LWF Studies 01/2003 Dialogue and Beyond: Christians and Muslims Together on the Way Dialogue and Beyond: Christians and Muslims Together Dialogue and Beyond: Christians and Muslims Together on the Way LWF LWF The Lutheran World Federation Studies 150, rte de Ferney 01/2003 CH-1211 Geneva 2 ISSN 1025-2290 Switzerland ISBN 3-905676-21-4 The Lutheran World Federation Dialogue and Beyond: Christians and Muslims Together on the Way LWF Studies 2003 March 2003 Edited by Sigvard von Sicard and Ingo Wulfhorst on behalf of The Lutheran World Federation Department for Theology and Studies Office for the Church and People of Other Faiths Dialogue and Beyond: Christians and Muslims Together on the Way The views expressed in this publication do not necessarily reflect the position of the Lutheran World Federation. LWF Studies, 2003 Published by Editorial assistance: The Lutheran World Federation 150, rte de Ferney Iris J. Benesch, LWF-DTS P.O. Box 2100 CH-1211 Geneva 2 Switzerland Design: © The Lutheran World Federation Stéphane Gallay, LWF-OCS Printed in Switzerland by Atar Roto Presse ISSN 1025-2290 ISBN 3-905676-21-4 LWF Studies 01/2003 Contents Contents 7........ Preface Ishmael Noko 9........ Introduction Sigvard von Sicard and Ingo Wulfhorst 11 .......Some Reflections on the Meaning and Aims of Interfaith Dialogue Olaf Schumann 23...... Christian–Muslim Relations: A Study Program of the Luther- an World Federation, 1992–2002 Roland E. Miller 35...... Greeting of the Governor of the Special District of Yogyakar- ta to the Dialogue Meeting between Christians and Muslims Sri Hamengku Buwono X 39...... Human Growth and Responsibility Komaruddin Hidayat 47.....
    [Show full text]
  • Print This Article
    Volume 25, Number 3, 2018 ﺍﻟﺴﻨﺔ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ، ﺍﻟﻌﺪﺩ ٣، ٢٠١٨ P, L I: R O M Ahmad Najib Burhani اﻟﻄﻘﻮس وﻋﻼﻗﺘﻬﺎ ﺑﻬﻮﻳﺔ ﻣﺴﻠﻤﻲ C M C D أوﻟﻮ ﻛﺎﻓﻮاس ﻛﺎﻟﻴﻤﺎﻧﺘﺎن اﻟﻐﺮﺑﻴﺔ C I: E PITI E J ﺇﺑﺮﺍﻫﻴﻢ Choirul Mahfud ﺗﻔﺴﻴﺮ ﻓﻴﻼﻧﺘﺮوﻓﻴﺔ اﻟﻘﺮآن اﻟﻜﺮﻳﻢ ﻓﻲ إﻧﺪوﻧﻴﺴﻴﺎ: T F R C: ,R N, A I ﻣﺴﺎﻫﻤﺔ ﺗﻔﺴﻴﺮ ﺳﻮرة اﻟﻤﺎﻋﻮن D C ﻟﻜﻴﺎﻫﻲ اﻟﺤﺎج ﻋﺒﺪ اﻟﺤﻠﻴﻢ (١٨٨٧-١٩٦٢) Imtiyaz Yusuf ﺟﺎﺟﺎﻧﺞ ﺃ. ﺭﲪﺎﻧﺎ E-ISSN: 2355-6145 STUDIA ISLAMIKA STUDIA ISLAMIKA Indonesian Journal for Islamic Studies Vol. 25, no. 3, 2018 EDITOR-IN-CHIEF Azyumardi Azra MANAGING EDITOR Oman Fathurahman EDITORS Saiful Mujani Jamhari Didin Syafruddin Jajat Burhanudin Fuad Jabali Ali Munhanif Saiful Umam Ismatu Ropi Dadi Darmadi Jajang Jahroni Din Wahid Euis Nurlaelawati INTERNATIONAL EDITORIAL BOARD M. Quraish Shihab (Syarif Hidayatullah State Islamic University of Jakarta, INDONESIA) M.C. Ricklefs (Australian National University, AUSTRALIA) Martin van Bruinessen (Utrecht University, NETHERLANDS) John R. Bowen (Washington University, USA) M. Kamal Hasan (International Islamic University, MALAYSIA) Virginia M. Hooker (Australian National University, AUSTRALIA) Edwin P. Wieringa (Universität zu Köln, GERMANY) Robert W. Hefner (Boston University, USA) Rémy Madinier (Centre national de la recherche scientique (CNRS), FRANCE) R. Michael Feener (National University of Singapore, SINGAPORE) Michael F. Laffan (Princeton University, USA) Minako Sakai (e University of New South Wales, AUSTRALIA) Annabel Teh Gallop (e British Library, UK) Syafaatun Almirzanah (Sunan Kalijaga State Islamic University of Yogyakarta, INDONESIA) ASSISTANT TO THE EDITORS Testriono Muhammad Nida' Fadlan Abdullah Maulani ENGLISH LANGUAGE ADVISOR Benjamin J. Freeman Daniel Peterson Batool Moussa ARABIC LANGUAGE ADVISOR Ahmadi Usman COVER DESIGNER S.
    [Show full text]