DOCSLIB.ORG

Analisis Terhadap Pemikiran Nurcholish Madjid Tentang Perkawinan Beda Agama

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Analisis Terhadap Pemikiran Nurcholish Madjid Tentang Perkawinan Beda Agama ANALISIS TERHADAP PEMIKIRAN NURCHOLISH MADJID TENTANG PERKAWINAN BEDA AGAMA SKRIPSI DIAJUKAN KEPADA FAKULTAS SYARI’AH UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA UNTUK MEMENUHI SEBAGIAN SYARAT-SYARAT MEMPEROLEH GELAR SARJANA STRATA SATU DALAM ILMU HUKUM ISLAM OLEH: SYAHRUDIN A.G 02351662 PEMBIMBING: 1. Dr. A, BUNYAN WAHIB, MA. 2. YASIN BAIDI, S.Ag., M.Ag. AL-AHWAL ASY-SYAKHSIYYAH FAKULTAS SYARI’AH UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA 2009 i ABSTRAK Perkawinan beda agama adalah ikatan lahir batin antara sekorang pria dan wanita, karena perbedaan agama, menyebabkan tersangkutnya dua peraturan yang berlainan mengenai syarat-syarat dan pelaksanaan perkawinan sesuai dengan hukum agamanya masing-masing dengan tujuan membentuk keluarga bahagia kekal berdasarkan ketuhanan yang maha esa. Berbicara masal;ah hubungan perkawinan beda agama dalam konteks keindonesiaan, maka tidak bisa diabaikan mengenai pemikiran Nurcholish Madjid, berdasarkan pemaknaan konsep Islam, ad-din, dan at-tauhid, mengatakan adanya konsep kesatuan kebenaran dalam jantung tiap-tiap agama yang mengerucut pada pembolehannya terhadap perkawinan beda agama. Mengacu pada latar belakang masalah, selanjutnya penyusun memeliki pokok masalah yang perlu diangkat dalam penelitian ini yakni; bagaimana pandangan Nurcolish Madjid tentang perkawinan beda agama dan ampa dasar pemikirannya?, dan bagaimana perkawinan beda agama ditinjau dari Perundang-undangan di Indonesia?. Dalam penelitian ini penyusun menggunakan teori mas}lahah mursalah. Adapun jenis penelitian ini adalah library research atau penelitian pustaka, dan menggunakan pendekatan normatif, setelah diadakan penelitian yang demikian serius dengan metode dan kerangka berfikir tersebut diatas, maka diperoleh kesimpulan, bahwasanya pembolehan perkawinan beda agama oleh nurcholish madjid menyalahi Mas}}lahah da}ru>riyah, Mas}}lahah da}ru>riyah disini mencangkup lima prinsip pokok dasar dari maqasid asy- syari’ah, salah satu yang dianggap telah menyalahi lima prinsip dasar tersebut ialah, menjaga agama, dan menjaga keturunan yang berinplikasi pada larangan perkawinan beda agama, karena akan membawa lebih banyak kemadharatan dari pada kemaslahatan. ii PERNYATAAN Yang bertanda tangan dibawah ini: Nama : Syahrudin Ag NIM : 02351663 Jurusan : Al-Ahwal Asy-Syakhsiyyah Fakultas : Syari’ah Menyatakan bahwa sesungguhnya skripsi atau penelitian ini adalah asli karya penyusun dan bukan plagiat dari karya skripsi atau penelitian orang lain. Yogyakarta, 24 Nopember 2009 Yang menyatakan Syahrudin Ag NIM: 02351663 iii KATA PENGANTAR ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ اﻟﺤﻤﺪ ﷲ رب اﻟﻌﺎﻟﻤﻴﻦ وﺑﻪ ﻧﺴﺘﻌﻴﻦ ﻋﻠﻰ اﻣﻮر اﻟﺪﻧﻴﺎ واﻟﺪﻳﻦ. أﺷﻬﺪ أن ﻻاﻟﻪ اﻻاﷲ وأﺷﻬﺪ ان ﻣﺤﻤﺪا رﺳﻮ ل اﷲ. اﻟﻠﻬﻢ ﺻﻞ وﺳﻠﻢ ﻋﻠﻰ ﻣﺤﻤﺪ و ﻋﻠﻰ اﻟﻪ وﺻﺤﺒﻪ اﺟﻤﻌﻴﻦ, اﻣﺎ ﺑﻌﺪ. Puji dan syukur penulis panjatkan kehadirat Allah swt. yang telah melimpahkan rahmat dan pertolongan-Nya. Salam dan salawat semoga tetap terlimpahkan kepada Nabi Muhammad saw yang telah menuntun manusia menuju jalan kebahagiaan hidup di dunia dan akhirat. Skripsi ini berusaha untuk mengkaji dan mengetahui bagaimana pemikiran Nurcholish Madjid tentang perkawinan beda agama. Akhirnya harapan penyusun semoga karya skripsi ini bernilai ibadah dan bermanfat serta memberikan sumbangan yang cukup berharga dalam pengembangan studi hukum Islam khusunya ilmu Al-Ahwal Asy-Syakhsiyyah. Penyusun menyadari bahwa penyusunan skripsi ini tidak akan terwujud tanpa adanya bantuan, bimbingan, dan dorongan dari berbagai pihak. Oleh karena itu, dengan segala kerendahan hati pada kesempatan ini penyusun mengucapkan rasa terimakasih kepada: 1. Bapak Prof. Drs. Yudian Wahyudi, M.A, Ph.D selaku Dekan Fakultas Syari’ah UIN Sunan Kalijaga Yogyakarta. 2. Bapak Dr. A. Bunyan Wahib, M.A. selaku pembimbing I yang telah bersedia meluangkan waktu dan memberikan pengarahan kepada penyusun hingga selesainya skripsi ini. 3. Bapak Yasin Baidi,S.Ag, M.Ag selaku pembimbing II yang senantiasa memberikan motivasi dan bimbingan kepada penyusun selama ini. 4. Segenap Dosen dan Pegawai Fakultas Syari’ah UIN Sunan Kalijaga Yogyakarta. vii 5. Kedua orang tuaku Anwar Gumay (Bapak) dan Siti Khodijah (Ibu) serta Heri Eni Maskanah (Istri) anak pertamaku (Ahmad Albian Asyraf Gumay) dan anak ke duaku (Anas Zeilda Luneta Az Zahro) yang membuatku tetap semangat. 6. Sahabat-sahabatku, Misbahul Huda, Surya mulyani, Irfian Lutfi, Nur Arifin, arek arek jatim (Habib Ikrom, Anam, Memet, Isyhad) arek al azhar (Asep, Imam, Bung Racek, Oeoet, bapake Bagor, Raihan, Aziz, Hamdan) arek arek Papringan (mas Ojik, Yosi, Ali) dan semua temen-temenku yang tak penyusun sebutkan, atas semua bantuannya entah itu motivasi, waktu atau materinya. Kepada mereka semua, tidak ada yang dapat penyusun haturkan kecuali do’a tulus. Mudah-mudahan apa-apa yang mereka berikan kepada penyusun semoga mendapat balasan yang berlipat ganda dari Allah SWT sang pemberi rahmat. Amin. Yogyakarta, 09 November 2009 22 Dzulqaidah 1430 Penyusun Syahrudin A,g 02351663 viii MOTTO ’n<Î) öΝèδáøΒr& !$yϑ¯ΡÎ) 4 >™ó©x« ’Îû öΝåκ÷]ÏΒ |Mó¡©9 $Yèu‹Ï© (#θçΡ%x.uρ öΝåκs]ƒÏŠ (#θè%§sù t⎦⎪Ï%©!$# ¨βÎ) tβθè=yèøtƒ (#θçΡ%x. $oÿÏ3 Νåκã♦Îm6t⊥ム§ΝèO «!$# Sesungguhnya orang-orang yang memecah belah agama-Nya dan mereka menjadi bergolongan, tidak ada sedikitpun tanggung jawabmu kepada mereka. Sesungguhnya urusan mereka hanyalah terserah kepada Allah, Kemudian Allah akan memberitahukan kepada mereka apa yang Telah mereka perbuat.1 öΝçλm; y7Íׯ≈s9'ρé&uρ 4 àM≈oΨÉit6ø9$# æΛèεu™!%y` $tΒ Ï‰÷èt/ .⎯ÏΒ (#θàn=tF÷z$#uρ (#θè%§xs? t⎦⎪Ï%©!$%x. (#θçΡθä3s? Ÿωuρ ÒΟŠÏàtã ë>#x‹tã Dan janganlah kamu menyerupai orang-orang yang bercerai-berai dan berselisih sesudah datang keterangan yang jelas kepada mereka. mereka Itulah orang-orang yang mendapat siksa yang berat.2 1 QS, al-An’am (6): 159 2 QS, Ali Imran (3): 105 ix PERSEMBAHAN Skripsi ini kupersembahkan kepada bapak dan ibuku yang kuhormati sekaligus kusayangi serta istri dan anak- anakku yang kucintai x PEDOMAN TRANSLITERASI ARAB LATIN Penulisan transliterasi Arab-Latin dalam penelitian ini menggunakan transliterasi dari keputusan bersama Menteri Agama RI dan Menteri Pendidikan dan Kebudayaan RI no. 158 tahun 1987 dan no. 0543 b/U/1987. Secara garis besar uraiannya adalah sebagai berikut: 1. Konsonan Tunggal. Huruf Arab Nama Huruf latin Keterangan alif Tidak dilambangkan Tidak dilambangkan ا - ba’ b ب - ta’ t ت (Sa ś s (dengan titik di atas ث - jim j ج (ha’ h h (dengan titik di bawah ح - kha’ kh خ - dal d د (zal ż z (dengan titik di atas ذ - ra’ r ر - zai z ز - sin s س - syin sy ش (sad s s (dengan titik di bawah ص (dad d d (dengan titik di bawah ض (ta’ t t (dengan titik di bawah ط (za z z (dengan titik di bawah ظ ain ‘ koma terbalik‘ ع - gain g غ xi - fa’ f ف - qaf q ق - kaf k ك - lam l ل - mim m م - nun n ن - wawu w و - ha’ h ﻫ hamzah ‘ apostrof (tetapi tidak ء dilambangkan apabila terletak di awal kata) - ya’ y ي 2. Vokal. Vokal bahasa Arab seperti Vokal bahasa Indonesia, terdiri dari vokal tunggal atau monoftong dan rangkap atau diftong. a.Vokal Tunggal. Vokal tunggal bahasa Arab lambangnya berupa tanda atau harakat, transliterasinya sebagai berikut: Tanda Nama Huruf Latin Nama Fathah a a ﹷ Kasroh i i ﹻ Dammah u u ﹹ Contoh: yażhabu - ﻳَ ﺬْ هَ ﺐُ kataba - آَ ﺘَ ﺐَ ż ukira - ذُ آِ ﺮَ su’ila - ﺳُ ﺌِ ﻞَ xii b.Vokal Rangkap. Vokal rangkap bahasa Arab yang lambangnya berupa gabungan antara harakat dan huruf, transliterasinya sebagai berikut: Tanda Nama Huruf Latin Nama Fathah dan ya ai a dan I …َ… ى Fathah dan wawu au a dan u .…ُ… و Contoh: haula - هﻮل kaifa - آﻴﻒ 3. Māddah. Maddah atau vokal panjang yang berupa harkat dan huruf, transliterasinya berupa huruf dan tanda: Tanda Nama Huruf Latin Nama Fathah dan alif ā a dengan garis di atas .…ا Atau alif Maksūrah Kasrah dan ya i i dengan garis di atas ..… ى Dammah dan wawu ū u dengan garis di atas ..… و Contoh: qīla - ﻗﻴﻞ qāla - ﻗﺎ ل yaqūlu - ﻳﻘﻮل ramā- ر ﻣﻰ 4. Ta’ Marbūtah. Transliterasi untuk ta’ marbūtah ada dua: a. Ta’ Marbūtah hidup Ta’ Marbūtah yang hidup atau yang mendapat harakah fathah, kasrah dan dammah, transliterasinya adalah (t). xiii b. Ta’ Marbūtah mati. Ta’ marbūtah yang mati atau mendapat harakat sukun, translitrasinya adalah (h) Talhah- ﻃﻠﺤﺔ :Contoh c. Kalau pada kata yang terakhir dengan ta’ marbūtah diikuti oleh kata yang menggunakan kata sandang “al” serta bacaan kedua kata itu terpisah maka ta’ marbūtah itu ditransliterasikan dengan ha/h/ raudah al-jannah- روﺿﺔ اﻟﺠﻨﺔ :Contoh 5. Syaddah(Tasydid). Syaddah atau tasydid yang dalam sistem tulisan Arab dilambangkan dengan sebuah tanda syaddah, dalam transliterasi ini tanda syaddah tersebut dilambangkan dengan huruf yang sama dengan huruf yang diberi tanda syaddah itu. Contoh: rabbanā ر ﺑﻨﺎ nu’imma ﻧﻌﻢ 6. Kata Sandang. ال“ Kata sandang dalam sistem tulisan Arab dilambangkan dengan huruf “. Namun, dalam transliterasi ini kata sandang itu tidak dibedakan atas kata sandang yang diikuti oleh huruf syamsiyah dan kata sandang yang diikuti oleh huruf qamariyyah. Kata sandang ditulis terpisah dari kata yang mengikutinya dan dihubungkan dengan tanda (-) xiv Contoh: ar-Rajulu - اﻟﺮ ﺟﻞ as-Sayyidatu - اﻟﺴﻴﺪ ة Contoh: al-Qalamu - اﻟﻘﻠﻢ al-Badi’u - اﻟﺒﺪ ﻳﻊ 7. Hamzah Sebagaimana dinyatakan di depan, hamzah ditransliterasikan dengan apostrof. Namun itu hanya berlaku bagi hamzah yang terletak di tengah dan di akhir kata. Bila terletak di awal kata, hamzah tidak dilambangkan, karena dalam tulisan Arab berupa alif. Contoh: umirtu اﻣﺮت syai’un ﺷﺊ ta’khużūna ﺗﺄ ﺧﺬ ون an-Nau’u اﻟﻨﻮء 8. Penulisan kata atau kalimat Pada dasarnya setiap kata, baik fi’il (kata kerja), isim atau huruf, ditulis terpisah. Hanya kata-kata tertentu yang penulisannya dengan huruf Arab sudah lazim dirangkaikan dengan kata lain, karena ada huruf Arab atau harakat yang dihilangkan. Dalam transliterasi ini penulisan kata tersebut ditulis dengan kata perkata. Contoh: Wa inna Allāh lahuwa khairu al-Rāziqīn- و ا نّ اﷲ ﻟﻬﻮ ﺧﻴﺮ اﻟﺮازﻗﻴﻦ Fa ‘aufū al-Kaila wa al- Mīzān- ﻓﺎوﻓﻮا اﻟﻜﻴﻞ و اﻟﻤﻴﺰان xv 9.Penulisan huruf kapital Meskipun dalam sistem tulisan Arab huruf kapital tidak dikenal, dalam transliterasi ini huruf tersebut digunakan juga. Penggunaan huruf kapital seperti yang berlaku dalam EYD, seperti huruf kapital yang digunakan untuk menuliskan huruf awal nama diri dan permulaan kalimat.
Load more

Recommended publications
  • THE INDIGENISATION of a TRANSNATIONAL ISLAMIC MOVEMENT in CONTEMPORARY INDONESIA a Study of Hizbut Tahrir Indonesia
    THE INDIGENISATION OF A TRANSNATIONAL ISLAMIC MOVEMENT IN CONTEMPORARY INDONESIA A Study of Hizbut Tahrir Indonesia DIMAS OKY NUGROHO A Thesis in fulfilment of the requirements for the degree of Doctor of Philosophy School of Humanities and Languages Faculty of Arts and Social Sciences March 2016 ORIGINALITY STATEMENT ‘I hereby declare that this submission is my own work and to the best of my knowledge it contains no materials previously published or written by another person, or substantial proportions of material which have been accepted for the award of any other degree or diploma at UNSW or any other educational institution, except where due acknowledgement is made in the thesis. Any contribution made to the research by others, with whom I have worked at UNSW or elsewhere, is explicitly acknowledged in the thesis. I also declare that the intellectual content of this thesis is the product of my own work, except to the extent that assistance from others in the project's design and conception or in style, presentation and linguistic expression is acknowledged.’ Signed …………………………………………….............. Date …………………………………………….............. COPYRIGHT STATEMENT ‘I hereby grant the University of New South Wales or its agents the right to archive and to make available my thesis or dissertation in whole or part in the University libraries in all forms of media, now or here after known, subject to the provisions of the Copyright Act 1968. I retain all proprietary rights, such as patent rights. I also retain the right to use in future works (such as articles or books) all or part of this thesis or dissertation.
    [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]
  • Under the Direction of ALAN GODLAS)
    ABSTRACT A DECONSTRUCTIVE READING OF NURCHOLISH MADJID’S THOUGHT ON RELIGIOUS REFORM by MOHAMMAD HANAFI (Under the Direction of ALAN GODLAS) Nurcholish Madjid (1939-2005) is an icon for reform of Islamic thought. He is the champion of the so-called, Islamic neo-modernism thought. His claim that the universality and transcendency of his thought inclines to negate the understanding of the “other” and puts his own on a higher level. Thus, his religious discourse becomes totalitarian and hegemonic leading to a one dimension understanding. It functions as a rule to justify the legitimacy of the other. Many attempts have been made to overide his authority but they have not shaken it; on the contrary, those criticisms have been considered immature and amature as well. Based on this concern, this study seeks to use Nurcholish’s own work to dethrone his authority from its ivory tower by employing deconstructive criticism because of its assumption that a text is heterograph. This study focuses on Nurcholish’s three major themes: secularization, masyarakat madani (Islamic civil society), and pluralism. INDEX WORDS: Islam, Neomodernism, Nurcholish Madjid, Indonesia, Deconstruction, Logocentrism, Secularization, Masyarakat Madani, Islamic Civil Society, Religious Pluralism. A DECONSTRUCTIVE READING OF NURCHOLISH MADJID’S THOUGHT ON RELIGIOUS REFORM by MOHAMMAD HANAFI MAg., The State Institute for Islamic Studies Sunan Ampel Surabaya Indonesia, 1999 A Thesis Submitted the Graduate Faculty of the University of Georgia in Particular Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2006 A DECONSTRUCTIVE READING OF NURCHOLISH MADJID’S THOUGHT ON RELIGIOUS REFORM by MOHAMMAD HANAFI Major Professor: Alan Godlas Committee: Kenneth Lee Honerkamp Carolyn Jones Medine Electronic Vision Approved: Maureen Grasso Dean of the Graduate School The University of Georgia December 2006 @ 2006 Mohammad Hanafi All Rights Reserved iv DEDICATION To The Other v ACKNOWLEDGEMENTS I know that my praise to all my professors is not for their sake.
    [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]
  • Retorika Dakwah Kontemporer
    R E T O R I K A DAKWAH KONTEMPORER Dr. Hj. Umdatul Hasanah, M.Ag. Hak cipta Dilindungi oleh Undang-Undang Dilarang mengutip atau memperbanyak sebagian atau seluruh isi buku ini tanpa izin tertulis dari penerbit. Isi diluar tanggung jawab percetakan Undang-Undang Republik Indonesia Nomor 28 Tahun 2014 Tentang Hak Cipta. Fungsi dan Sifat Hak Cipta Pasal 2 Hak Cipta merupakan hak eksekutif bagi pencipta dan pemegang Hak Cipta untuk mengumumkan atau memperbanyak ciptaannya, yang timbul secara otomatis setelah suatu ciptaan dilahirkan tanpa mengurangi pembatasan peraturan perundang-undangan yang berlaku. Hak Terkait Pasal 49: Pelaku memiliki hak eksekutif untuk memberikan izin atau melarang pihak lain yang tanpa persetujuannya membuat, memperbanyak, atau menyiarkan rekaman suara dan/atau gambar pertunjukannya. Sanksi Pelanggaran Pasal 72 1. Barangsiapa dengan sengaja dan tanpa hak melakukan perbuatan sebagaimana dimaksud dalam pasal 2 ayat (1) atau pasal 49 ayat (2) dipidana dengan pidana penjara masing- masing paling singkat 1 (satu) bulan dan/atau denda paling sedikit Rp.1.000.000,00,- (satu juta rupiah), atau pidana penjara paling lama 7 (tujuh) tahun dan/atau denda paling banyak Rp.5.000.000.000,00,- (lima milyar rupiah) 2. Barangsiapa dengan sengaja menyiarkan, memamerkan, mengedarkan, atau menjual kepada umum suatu ciptaan atau barang hasil pelanggaran Hak Cipta sebagaimana dimaksud dalam ayat (1), dipidana dengan pidana penjara paling lama lima (5) tahun dan/atau denda paling banyak Rp. 500.000.000,00,- (lima ratus juta rupiah) ii R E T O R I K A DAKWAH KONTEMPORER Dr. Hj. Umdatul Hasanah, M.Ag. Media Madani iii RETORIKA DAKWAH KONTEMPORER Penulis: Dr.
    [Show full text]
  • The Rise of Islamic Religious-Political
    Hamid Fahmy Zarkasyi THE RISE OF ISLAMIC RELIGIOUS-POLITICAL MOVEMENTS IN INDONESIA The Background, Present Situation and Future1 Hamid Fahmy Zarkasyi The Institute for Islamic Studies of Darussalam, Gontor Ponorogo, Indonesia Abstract: This paper traces the roots of the emergence of Islamic religious and political movements in Indonesia especially during and after their depoliticization during the New Order regime. There were two important impacts of the depoliticization, first, the emergence of various study groups and student organizations in university campuses. Second, the emergence of Islamic political parties after the fall of Suharto. In addition, political freedom after long oppression also helped create religious groups both radical on the one hand and liberal on the other. These radical and liberal groups were not only intellectual movements but also social and political in nature. Although the present confrontation between liberal and moderate Muslims could lead to serious conflict in the future, and would put the democratic atmosphere at risk, the role of the majority of the moderates remains decisive in determining the course of Islam and politics in Indonesia. Keywords: Islamic religious-political movement, liberal Islam, non-liberal Indonesian Muslims. Introduction The rise of Islamic political parties and Islamic religious movements after the fall of Suharto was not abrupt in manner. The process was gradual, involving numbers of national and global factors. 1 The earlier version of this paper was presented at the conference “Islam and Asia: Revisiting the Socio-Political Dimension of Islam,” jointly organized by Japan Institute of International Affairs (JIIA) and Institute of Islamic Understanding Malaysia (IKIM), 15-16 October, Tokyo.
    [Show full text]
  • Konsep Islam Liberal Nurcholish Madjid Dan Implikasinya Terhadap Pendidikan Islam Di Indonesia
    KONSEP ISLAM LIBERAL NURCHOLISH MADJID DAN IMPLIKASINYA TERHADAP PENDIDIKAN ISLAM DI INDONESIA TESIS Oleh: FATHAN FIHRISI 12770008 PROGRAM MAGISTER PENDIDIKAN AGAMA ISLAM PASCASARJANA UNIVERSITAS ISLAM NEGERI MAULANA MALIK IBRAHIM MALANG Oktober, 2014 i KONSEP ISLAM LIBERAL NURCHOLISH MADJID DAN IMPLIKASINYA TERHADAP PENDIDIKAN ISLAM DI INDONESIA TESIS Diajukan kepada Pascasarjana Universitas Islam Negeri Maulana Malik Ibrahim Malang untuk memenuhi beban studi pada Program Magister Pendidikan Agama Islam Oleh: Fathan Fihrisi NIM. 12770008 Pembimbing: Dr. M. Samsul Hady, M.Ag Dr. Munirul Abidin, M.Pd NIP. 19660825 199403 1002 NIP.19720420 20021210 03 PROGRAM MAGISTER PENDIDIKAN AGAMA ISLAM PASCASARJANA UNIVERSITAS ISLAM NEGERI MAULANA MALIK IBRAHIM MALANG Oktober, 2014 ii Tesis dengan judul Konsep Islam liberal Nurcholish Madjid dan Implikasinya terhadap Pendidikan Islam di Indonesia ini telah diuji dan dipertahankan di depan sidang dewan penguji pada tanggal 23 September 2014. Dewan Penguji, Dr. Esa Wahyuni, M.Pd Ketua NIP. 19720306 200801 2 010 Dr. H. Fadil. SJ, M.Ag Penguji Utama NIP. 19651231 199203 1046 Dr. H. M. Samsul Hady, M.Ag Anggota NIP. 19660825 199403 1 002 Dr. H. Munirul Abidin, M.Ag Anggota NIP. 19720420 20021210 03 Mengetahui Direktur PPS UIN Maliki Malang, Prof. Dr. H. Muhaimin, M.A NIP. 19561211 19830310 05 iii SURAT PERNYATAAN ORISINALITAS PENELITIAN Saya yang bertanda tangan di bawah ini: Nama : Fathan Fihrisi NIM : 12770008 Program Studi : Pendidikan Agama Islam Alamat : Dusun Tegalan, Desa Sumber Kejayan, Kecamatan Mayang, Kabupaten Jember Judul Penelitian : Konsep Islam Liberal Nurcholish Madjid dan Implikasinya Terhadap Pendidikan Islam di Indonesia Menyatakan dengan sebenarnya bahwa dalam penelitian saya ini tidak terdapat unsur-unsur penjplakan karya penelitian atau karya ilmiah yang pernah dilakukan atau dibuat oleh orang lain, kecuali yang secara tertulis dikutip dalam naskah ini dan disebutkan dalam sumber kutipan dan daftar rujukan.
    [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]
  • 16 Biblio 537 27/7/04, 11:48 AM 538 Durga’S Mosque
    Bibliography 537 BIBLIOGRAPHY ABBREVIATIONS USED IN THIS BIBLIOGRAPHY LUB, MS Lor. Leiden Universiteit Bibliothek, Leiden Oriental MS BL/IO British Library/India Office library LUB/LOr Leiden Universiteit Bibliothek: Leiden Oriental manuscript KITLV Koninklijk Instituut voor Taal-, Land- en Volkenkunde PNRI: KBG Perpustakaan Nasional Republik Indonesia (Indonesian National Library): Koninklijk Bataviaasch Genootschap NBS Netherlands Bible Society, loan collection, Leiden RAS Royal Asiatic Society (London) SMP/KS Surakarta MS Project: Karaton Surakarta SMP/MN Surakarta MS Project: Mangkunagaran (Palace library) SMP/RPM Surakarta MS Project: Radyapustaka Museum, Surakarta MANUSCRIPTS Babad Mangkunagaran, LUB, MS LOr. 6781. “Bundel Slametan dan Labuhan serta Kebo Maésa Lawung”, Mangkunagaran Palace Archives. Ms. 102 Ra. Fatwa-fatwané para Pinituwa (“Councils to the Elders”). Radèn Tanoyo. 1971. Gambar2 kanthi keterangan plabuhan dalem dhumateng redi2 saha dhateng seganten kidul nuju tingalan dalem jumengan mawi 11 lembar (verjaardag van troonsbestigang) from Ir. Moens Platen Album, no. 9 Museum Pusat, Yogyakarta, ms. 934 Dj. Kraemer, H. Autograph note on prayers (donga) important slametan and the Maésa Lawung with donga’s (LUB, MS LOr. 10.846 §4). Mangkunagaran Archives M.N.VI: (box 31) In 1915 the population of Krendawahana: 127 bau of cultivated fields and only 26 bau of rice fields. Mangkunagaran Archives: (box 5.256) As a sort of terminas ad quem for deforestration by 1947 the village of Krendawahana had 139 ha. under cultivation (all classes combined) and was paying an annual tax to the Mangkunagaran of 300 guilders. Pangruwatan. Leiden Oriental Ms. 6525 (1). Pradata (Ngabèhi Arya), Klathèn 1890. Information on 67 palabuhan offerings, with Dutch notes by Rouffaer.
    [Show full text]
  • 531 ABSTRACT NII (The Indonesian Islamic State) Called DI (Dar Al-Islam)
    Gerakan Nii KW IX GERAKAN NII KARTOSOEWIRJO (KW IX) Asep Zaenal Ausop ABSTRACT NII (The Indonesian Islamic State) called DI (Dar al-Islam) is an Islamic movement organization (Harakah Islámiyyah) is led by Maridjan Sekarmadji Kartosoewirjo (MSK), a prominent of Masyumi from West Java. This organization has its own soldiers called TII or The Islamic Indonesian Soldiers. They proclaimed "The Indonesian Islamic State ± The Blessing State of Allah (NKA- NII) on August 7th 1949. DI / TII had been destroyed by TNI (The National Military) with the various ways. MSK has been caught on June 4th 1962 and executed on September 5th in the same year. Most of Indonesian people believe that NII was dead. But in 1999, Indonesian people were surprised by encouragence of the new NII identified as NII Commandemant Area IX or called NII KW IX, by the Highest Commander named Abu Toto Abdussalam. This research proved that, after the death of MSK, NII had been separated into many factions including the faction of Abu Toto Abdussalam. Refering to David Krech and Zanden's theory about the factors which influence conflict of human groups, is that one of causes of separation, is the different norms and values of the beliefs. This cause also happened in NII. However, as de facto and de jure, NII KW IX was the development of NII MSK. Although the two organizations ( NII) have the same objective to establish the Indonesian Islamic State, they have many differences in doctrines and movement strategies. keywords : NII, KW IX, Bai‘ah, Al-Kahfi. 1. Pendahuluan Sekarmadji Maridjan Kartosoewirjo (selanjutnya disingkat SM), salah NII adalah singkatan dari Negara seorang tokoh Masyumi Jawa Barat Islam Indonesia yang merupakan nama 1 (Dengel, 1995 dan Chaidar, 2000:vii).
    [Show full text]
  • Democratic Culture and Muslim Political Participation in Post-Suharto Indonesia
    RELIGIOUS DEMOCRATS: DEMOCRATIC CULTURE AND MUSLIM POLITICAL PARTICIPATION IN POST-SUHARTO INDONESIA DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Political Science at The Ohio State University by Saiful Mujani, MA ***** The Ohio State University 2003 Dissertation Committee: Approved by Professor R. William Liddle, Adviser Professor Bradley M. Richardson Professor Goldie Shabad ___________________________ Adviser Department of Political Science ABSTRACT Most theories about the negative relationship between Islam and democracy rely on an interpretation of the Islamic political tradition. More positive accounts are also anchored in the same tradition, interpreted in a different way. While some scholarship relies on more empirical observation and analysis, there is no single work which systematically demonstrates the relationship between Islam and democracy. This study is an attempt to fill this gap by defining Islam empirically in terms of several components and democracy in terms of the components of democratic culture— social capital, political tolerance, political engagement, political trust, and support for the democratic system—and political participation. The theories which assert that Islam is inimical to democracy are tested by examining the extent to which the Islamic and democratic components are negatively associated. Indonesia was selected for this research as it is the most populous Muslim country in the world, with considerable variation among Muslims in belief and practice. Two national mass surveys were conducted in 2001 and 2002. This study found that Islam defined by two sets of rituals, the networks of Islamic civic engagement, Islamic social identity, and Islamist political orientations (Islamism) does not have a negative association with the components of democracy.
    [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]