DOCSLIB.ORG

Studiaislailiika INDONESIAN JOURNAL for ISLAMIC STUDIES Volume 2, Number 2, 1995

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Studiaislailiika INDONESIAN JOURNAL for ISLAMIC STUDIES Volume 2, Number 2, 1995 STUDIAISLAilIIKA INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 2, 1995 HnoHnArvriscHonns I N THE Mnmv-l t tooNESlAN DtRsponn: A Preliminary Study of Sayyid'UthmAn AzyumardiAzra , THE MUTIRIvIUIROIYAH DA'WAH AND ALLOCATIVE POulCS IN THE NEW OROTN M. Din Syamsuddin Qun'Aru lrurrnpRrrRTtoNs oF FIAMZAH FRrusunt (cA.1600) Rt'to HRturR (1 908-1 982): A Comparison j KarelSteenbrink I ISLAM AND THE STNTE IN INDONESIA: Munawir Sjadzali and the Development of a New Theological Underpinning of Political lslam Bahtiar Effendy tssN 0215-0492 STIIIIA I$TAilIII(A lndonesian Journal for lslamic Studies Volume 2. Number 2, 1995 EDIToruat BoARD, Harun Nasution Mastubu M. Qurakb Sbibab A" AzizDablan M. SatrinEffendi Nabilab Lubis M.YunanYusuf Komaruddin Hi.dayat M. Din Syatnsuddin Muslim Nasution Wabib Mu'tbi Eotton n CHItr, Azyumardi Azra EDIT0RS, Saiful Muzani Hendro Prasetyo Joban H. Meuleman Nural Faji BadriYatim AsstsrANTS To lHE EDrroR, Arif Subban Mucblis Ainunafik ENGUSH LANGUAGE ADvIsoR Juditb M. Dmt ARABTC IANGUAGE ADvrsoR M. Fuad Facbraddin Covsn DEstcNrn, S. Prinfu STUDIA ISIAMIKA (SSN 02lt-0492) is a journal published quarterlyby the lrctitut Agama Islam Negen (IAIN, The State Instirute for Islamic Studies) Syarif Hidayarullah, Jakarta, (STT DEPPEN No. 12915K/DITJEN/PPG/STV1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and cuffent issues on the subiect. This journal warmly welcomes contributions from scholars of related disciplines. All artides published do not necessarily represent the views of the iournal, or other insdtutions to which it is affiliated. They ue solely the views of the authors. Babtiar Effr"dry Islam and the State in Indonesia: Munawir Sjadzali and the Development of aNew Theological Underpinning of Political Islaml Abstraksi: Hubungan Islam dan negara merupahan salah satu persoa- lan yang rumit di Indonesia. Sejak aual kernerdekaan, perdebatan mmgmai Islam dan negara telab banyah meanarnai perjalanan sejarah bangsa ini. Sebagian Muslim Indonesia berbeinginan huat untuk mmjadikan Islam sebagai agama dan ideologi negara. Keinginan ini berulangkali diupayakAn, nttnTun selalu menernui kegagalan. Baih halangan non-Muslim rndupun sebagian Muslim lainnya tidab mengin- ginban klam dijadihan sebagai agarna resmi negara maupun i.deologi yang mmdasari sistem negara. Sejarab rnembuktihan bahua pihak yang hedua selalu berbasil mmanghal heinginan pibak pertama. Meskipun dcrnikian, buhan berarti perjuangan kalangan Muslim yang rnenginginkan Islam sebagai ideologi negara telab berhenti dengan hegagalan tersebut. {Jpaya ke arah itu tetap terus dijalankan oleh para tohoh-tohob yang sejah aual rnmginginkan formalisasi klam dalam sistem negara. Pada autal Orde Baru, beberapa pibak rnernperjuangkan untuk dipulibkannya partai-partai Islam yang dibubarkan pada masa pemerintahan presiden pertama Indonesia Suh,arno. Mereka juga menginginkan diberlahuhannya Piagam Jaharta yang jelas-jelas menjamin eksistmsi klam dalam negara. Situasi sEerti ini otomatis menciptahan citra tertentu tentang Islam di maa pemerinub y ang tid.ak sependap at dengan kecmderungan mereha. Baih Soeharno (Orde Lama) maupun presi.den kedua, Soebarto (Orde Baru), sedihit banyah mmganggap Islam, kbususnya Islam politik, sebagai hekuaan yang dapat mmgancam keberlangsunga.n negara Indonaia. yang pluralistik. Maha ketika Soebarto rnemegang hekuasaan, ia me lancarkan hebijakan yang membatasi gerak Islam politik. Ia mernberlahuhan idcologi negara Pancasila sebagai satu-satunya asas bagi kebidupan politik dan bemegara. Ia juga tidak mmgabulkan keinginan sebagian Muslim 97 Studiz hhmika, VoL 2, No. 2, 195 98 BahtizrEfendy untuk merebabilitasi partai-partai Islam lama. Dengan demikian, ahtiCIitas politik yang rnengd.tasnamakan Islam semakin sempit ruang gerahnya dalam percaturan politik nasional. Keinginan menjadikan Islam sebagai ideologi dan sistem negara banyak di.dasarkan pada anggapan babua klam tidak sekedar agan'ra. Khusus dalam hubungannya dengan politik, slogan yang di.dengungkan adalab inna al-IslAm al-dtn wa al-dawlah, sesunggultnya Islam adalah a.ganr7a dan negara. Maka kalangan yang mqtahini pandangan ini cenderung berpendapat bahua Islam merniliki preferensi sistem politih y ang bersifut defi.nir if. lika pada masa Orde Lama antagonisme tentang hubungan antara Islam dan negara begitu kuat, di masa Orde Baru muncul pemikiran lain yang mmcoba mmcari penyelesaian atas masalah tersebut. Para tokoh gerahan pemikiran ini urnurnnya lealangan muda akti,uis Himpunan Mabasisua Islam (HMI). Salah satufi.gur utanTa dari kelornpoh ini adalah Nurcholish Madjid,yangpernab menjadi ketua HMI selama duaperiode. Madjid memunculkan pemikiran teologis yang dampaknya sangat huat bagi gerahan serupa yang datang kemudian. Ia berangkat dari pemahaman radihal tentang doktrin tawhid yang menjadi dasar bangunan Islam. Inti pemikirannya berkisar pada upaya desakralisasi terhadap segala sesuatu yang berstfut profan. Partai politik, misalnya, yang jelas berada pada wilayah profan, rnmjadi salah satu bi.dangyang terkena prograrn desakralisasi. Madjid berusaba mengorehsi kecen- derungan kalangan Muslim yang pada masa sebelumnya cenderung rnelihat persoalan politik, kbususnya partai Islam, sebagai masalah keagamaan. Munazair Sjadzali, yang pernah mmjadi Menteri Agama selama dua periode (1 98 3- 1 993), tennasuk tokoh penting yang rnsnggulirkan program pembaharuan pemikiran dalam klam. Munauir dapat dikatahan sebagai pendatang baru bila dibandinghan dengan tokoh-tokoh rnuda seperti Nurcbolisb Madjid dan kauan-kauannya. Namun demikian, ia dapat disebut sebagai pemihir y ang mmy urnbanghdn rurnusan "j alan tmgab " mmgmai bubungan Islam-negara. Munauir rnmolak halangan yang memandang Islam memiliki prefermsi sistem politik. Narnun, ia juga menolak anggapan baban Islam tidak memiliki kaitan sama sekali dmgan persoalan kmegaraan. Mmurutnya, Islam tetap menyediakan prinsip-prinsip umum yang dapat dipakai sebagai aspirasi dalam pmyelmggaraan kekuasaan. Keterkaiun klam dakrn nega.rtt. terjadi pada leuel substansi ajaran yang berfungsi sebagai prinsip-prinsip u.ftiun7. Studia khmiha, VoL 2, No. 2, 195 khmand tbe Sttte in Indomin |l=rif ,-l,il, ,l+-4snl, 3,i AgJlg j|f-:lu,$l ;{.Ur,,,$l ;JLrrt11 rr.J!;*!...|1 i}Sill =r-:g'g Nbt.& rst Jlr4l c..rtj .;$Il JtL:l! cr-t*.+]u! aJJJIJ ly-)l ;s a;)lJl 4.; .J)u:-)l #t,l r! ur-+:.t)t **:-lt 3_;ti ul""+-,1tyi 7:-_)t ti,6 Jf .a--iuJl il;J t--1.:r.,,-i1 Q, fX-)l J* qy*1.Vag;i *J- u,>-,:l1l -tns o--r\1 i4rl-11 vhn.3)4. .J-t_*;<-i;-tl; J*i cr r-nrJ,6* trri ,.,^:: -r.lJl ub- t+)t-+i1 L=c"-r t+: p)l.-)l \)4 JL. etJi .& ;n"lJt .ilJJl ftbj L+Jt 4Ji ,qiq ,--{il r! J1!t ;r,Ult auf .tf .,-.4 $ ,eU:;,. ;}t ,P: la-)l Je,li o)$.J. J$:-)l JlJf i:. lJit5- dr,Jl ;2,, Jtl t^; .J.^:Jt "lt*, .-i lJ*ilJ rr-.rJ:l lthJl r{, ,jlSl eS.elJ, oG i:-)_lVS tf"r aJJJt ClJ. ,.-l ,-r.t6,r H)\ ,-t(,- -L+e d L^jtirl f Jt +y-)t -,t;-!l ,.*t;rtol 'a^-bl) f>t-)l ot{ |t-e ,*- LSiJl UJtl* dl-:"c.Fl 6:t{ ,rr lJ;\{ l^{ .ilJJt tuj (Ji *; "-rKlt "rr 3)\-)l Je +, i:y' u* Jl 1t-1!t iJI c.,>6 JtJt,_l ., il{tiJl eJl; r;rlry ,r)ls 1,,1;r;Jt -rlt; tt6_r d)l).,{ 1*v .fr^e) 'a*aE/t a*JtJl IJJJI rrLJ .:q; ;;3 r.r-!*Jl ly-)l )f cp)L)l .rf 1+"141 t+f ..rUt-i:ll1 ,-:.,L;tJt, fi Als oL-rlt ir-r--.:lt Ljr*-#J-u)l .^JlJ "jr, -p.;t.4'..!J1 o.,y-)t 6)t AA x-;e s^ u-Q Jsl,lts- ULJI tt6-r Studia khmikz" Vol.2,No. 2, 1995 100 Babtiar Efardy lF cs"rjt ri-rl t-{+t-i-, il-ld +}t*J 6-Jt &rr.It) yr."r-3ut J4t)t} .*jtt q-i.Jt ;+l qt" r{'c aJJJIJ a-i)Ul uraLt til_1 F,--riJt Ct"E.Jl j ly-)! ,a1 oV 6jt: c;tf ItLrJ! -r.g.9 d 4,r- ,f o)t. ri al*.It .j^ p.;pt .tp ,J-lt G arG dtf .+;J,t-lt pl eui rt+! 13i:Jt tir aJJ- JL*-, fu:-r-e1t Uo.rry .-r,_"r4t ;,-1 .HMI ur*-:,;.r.;)l d4.l*11 alhJl i-r..r-./!- .}-=* ,y J'h*; r^tl: trE n ,tl 6lr.d4&i) ;d t{:-Ur -# ,a .rl.f LSiJr ,# .-dW Jt & .{r^:lty o,Jl ;e).; .,.-tJl ,fidl_l a,"iJl J,ltJl ,,,ji ,htlt j frt!..f ;*t-lr JIeLJi ,-..,--J .nl !l ,.---r;rJll g---rJ! ,;-,.t, -JJ ! .:f .5'f, <-relr 6.-+, .r.-ll *sg -:1"r- l;i; {,+!i n | 6,- tys3 t)l J4-LJI .:-J;, r-p-.: ! a,-;.: L-!Jl ;+l Jf d-.2 cl.r.,r tLr; ,$,.alt guj .,i JIJ ;-4 Jj *_r ,F"t.,'dc ry;-S.tf ;r+-_l .t-e--$i .ir'a- ",<1>Li a-tr djr -ll ,pLJt oyy-- Jtt drrJl -..,y-)l ',,1;-!t ,ta'l a*w-.-A.-l-ll i)u f)t-)l ,r-r.r---r+:Jl Jl*-Cl ,*:ll U," :l 7,)l; t J .+-Jl JLJI .eui J+ l_,13.as 61$:,1 .i4-r^iJ i:+Jt JJFJT J.) og 6iJt J!t-i ,"_f C-f\t,r,-_ra:Jr Jt*,t,t-) )-t ft !#'t:J! "r-1.ra.:Jl g;r<il a.,*,Jl.{ ;-::"r-41 "i,-"ia.:Jl Jo-.t,J JiU -r+l ,l +r i.lj tr--;1a.r:; .JS;; J),t- +"r*:Jt ,,i ):t: a-h I .,t--rls "r=+ lt- "^i,V ,-rr frL- r, l;i, p"" J;t-! jli ,,!J> g-tl.(\ 11f-\ 1Af) 4+-Jl : :t^:ItJ,rLJt fL<-i, tL-- Jt<i .ilJJtJ f)-)t ;,,ra ai)LJt ,jL1 "art-rJt" ly-)t ol st-cruf ef Jl ait+l ,f.At x-te1cp)\-)t j.:ta+!t., (d-,-rlll ,_ts* ,* 1>l at Jjtj 3ri .-+-:'.G i1*at +J1-: 6t ,I-r, ar-t - ,Jl,J .J -*J ly-)l Jl 6,lr -irl .rn G -*:,a*lt:Jr eUrr .r.-- fa-y Jl d#tjJt ,*-LJr atG e (s:J1L* Ify-)U ul JU_l .aJAr ,.r-yr .*ffr ,FuJr.| 4J ajy, ! .ilJJlJ aLJ.Jt a,6) l.f tU- rt CLai Studiz khmibz, Vol.
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]
  • Icmi and Its Roles in the Development of the Middle Class Muslim Communities in Indonesia in the New Order Era
    Al-Jāmi‘ah: Journal of Islamic Studies - ISSN: 0126-012X (p); 2356-0912 (e) Vol. 56, no. 2 (2018), pp.341-366, doi: 10.14421/ajis.2018.562.341-366 ICMI AND ITS ROLES IN THE DEVELOPMENT OF THE MIDDLE CLASS MUSLIM COMMUNITIES IN INDONESIA IN THE NEW ORDER ERA Riki Rahman*; Faisal S. Hazis** *, ** Universiti Kebangsaan Malaysia, Bangi, Malaysia email: [email protected] Abstract ICMI is inseparable with the rise of the middle class Muslim communities in Indonesia. This is because the roles and contributions of ICMI are very significant in the development of middle class Muslim communities. Although the establishment of ICMI has its pros and cons, it is undeniable that ICMI’s contributions towards development of the Muslim communities are huge. This article aims to identify the roles and contributions of ICMI in the development of middle class Muslim communities in Indonesia in the New Order era. The roles of ICMI are based on education and economic aspects, the consolidation of the Islamic movement in Indonesia aspects, and the political agenda aspects. Based on our findings, we conclude that ICMI is deemed to be the pioneer of middle class Muslim communities’ revival in Indonesia especially in the New Order era. [ICMI tidak dapat dipisahkan dengan kebangkitan masyarakat Muslim kelas menengah di Indonesia. Hal ini disebabkan peran dan kontribusi ICMI sangat signifikan dalam perkembangan masyarakat Muslim kelas menengah. Meskipun pendirian ICMI diliputi pro dan kontra, namun tidak dapat sangkal bahwa kontribusi ICMI terhadap pembangunan masyarakat Muslim kelas menengah sangat besar. Artikel ini bertujuan untuk mengidentifikasi peran dan kontribusi ICMI terhadap perkembangan masyarakat Muslim kelas menengah di Indonesia pada zaman Orde Baru.
    [Show full text]
  • INDO 56 0 1106968954 1 36.Pdf (2.004Mb)
    I s l a m , S t a t e , a n d C iv il S o c i e t y : I C M I a n d t h e S t r u g g l e f o r t h e I n d o n e s ia n M id d l e C l a s s Robert W. Hefner On December 6,1990, television viewers across Indonesia were treated to the image of President Muhammad Suharto,1 clad in distinctive mosque attire, striking a large mosque drum (bedug) to call to order the first-ever meeting of the Association of Indonesian Muslim intellectuals (ICMI, Ikatan Cendekiawan Muslim Se-Indonesia). It was a poignant moment in the political and cultural history of New Order (post-1966) Indonesia. For many Muslim Indonesians, the president's act was merely the latest in a series of overtures the Suharto government has made over the past few years to the Muslim community. For other Indone­ sians, the president's blessing of ICMI seemed to represent a dangerous departure from the non-sectarian principles of the New Order. For Western observers unfamiliar with the gov­ ernment's openings to the Muslim community, finally, the scene appeared rich with irony. Here was a man regarded by many foreign scholars as an abangan2 mystic unsympathetic to 1 It is not unusual for Muslims who have completed the pilgrimage (haj) to the Holy Land to take a new or addi­ tional name, as a symbol of the significance of the event for their personal identity.
    [Show full text]
  • PENAFSIRAN AL PENAFSIRAN AL-QUR'a<<<<N M. DAWAM
    PENAFSIRAN ALAL----QUR’AQUR’AQUR’A<<<<NN M. DAWAM RAHARDJO (Studi Terhadap Buku Ensiklopedi Al-Qur’a>n, Tafsir Sosial Berdasarkan Konsep-konsep Kunci) Oleh: A D N A N NIM: 08213536 TESIS Diajukan kepada Program Pascasarjana UIN Sunan Kalijaga untuk Memenuhi Salah Satu Syarat guna Memperoleh Gelar Magister Studi Islam YOGYAKARTA 2010 PERNYATAAN KEASLIAN Yang bertanda tangan di bawah ini: Nama : Adnan, S. Ag. NIM : 08213536 Jenjang : Magister Program Studi : Agama dan Filsafat Konsentrasi : Studi al-Qur’an dan Hadis menyatakan bahwa naskah tesis ini secara keseluruhan adalah hasil penelitian/ karya saya sendiri, kecuali pada bagian-bagian yang dirujuk sumbernya. Yogyakarta, 12 Januari 2010 Saya yang menyatakan, Adnan, S. Ag. NIM: 08213536 ii NOTA DINAS PEMBIMBING iii Kepada Yth., Direktur Program Pascasarjana UIN Sunan Kalijaga Yogyakarta Assalamu’alaikum wr.wb. Setelah melakukan bimbingan, arahan, dan koreksi terhadap penulisan tesis yang berjudul: PENAFSIRAN AL-QUR’AN M. DAWAM RAHARDJO (Studi Terhadap Buku Ensiklopedi Al-Qur’an, Tafsir Sosial Berdasarkan Konsep-konsep Kunci) yang ditulis oleh, Nama : Adnan, S. Ag. NIM : 08213536 Jenjang : Magister Program Studi : Agama dan Filsafat Konsentrasi : Studi al-Qur’an dan Hadis saya berpendapat bahwa tesis tersebut sudah dapat diajukan kepada Program Pascasarjana UIN Sunan Kalijaga untuk diujikan dalam rangka memperoleh gelar Magister Studi Islam. Wassalamu’alaikum wr. wb. Yogyakarta, 12 Januari 2010 Pembimbing, Prof. Dr. H. Muhammad Chirzin, M. Ag. iv v ABSTRAK Penelitian ini dilakukan atas
    [Show full text]
  • Islam Progresif Dalam Gerakan Sosial Dawam Rahardjo (1942-2016)
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta:... Jurnal Pemberdayaan Masyarakat: Media Pemikiran dan Dakwah Pembangunan ISSN: 2580-863X (p); 2597-7768 (e); Vol. 1, no. 1 (2017), hal. 37-62, doi: 10.14421/jpm.2017.011-03 http://ejournal.uin-suka.ac.id/dakwah/jpmi/index Islam Progresif dalam Gerakan Sosial Dawam Rahardjo (1942-2016) Ahmad Dafit Institute for Development and Society (InDeso) Yogyakarta Email: [email protected] Abstract. The phenomenon of poverty and injustice that continues until now, making a lot of Muslim figure to think again about Islamic thought. The Indonesian Islamic figure, one of the serious discussions of this issue is M. Dawam Rahardjo—for instance, we called Dawam. Based on the problem, this study focuses on the concept of thinking and implementation of Progressive Islam Dawam by reviewing, analyze, and discussing his work with a historical- sociological approach. This research is descriptive-analytical with qualitative method which is reinforced through in-depth interview. The results show that Dawam’s thought is part of Progressive Islam. He accepted the reality of the modern world, such as pluralism, liberalism, and secularism, then embraced all three in the strengthening of religiousity in society. Dawam is one of the Islamic leaders who have contributed to social change. Implementation can be seen from various works that concern on Islamic renewal and community empowerment. His attitude and behavior can be seen in the institutions he leads—LSAF (Lembaga Studi Agama dan Filsafat) and LP3ES (Lembaga Penelitian, Pendidikan dan Penerangan Ekonomi dan Sosial).
    [Show full text]
  • CORAK PEMIKIRAN PLURALISME DAWAM RAHARJ0 Oleh
    CORAK PEMIKIRAN PLURALISME DAWAM RAHARJ0 Oleh: M. Baeni Umam NIM. 1520510115 TESIS Diajukan kepada Program Studi Magister (S2) Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Pemikiran Islam UIN Sunan Kalijaga Untuk Memenuhi Salah Satu Syarat Penyusunan guna Memperoleh Gelar Magister Agama YOGYAKARTA 2019 MOTTO “Masa lalu adalah kenangan, sedangkan masa depan adalah harapan,masa sekarang kerjakan saat ini juga” (M. Baeni Umam) “Kan Kukejar wahai angina malam untuk mendapat sebuah impian yang tak pernah kunjung padam” (M. Baeni Umam) vii PERSEMBAHAN Tulisan ini kupersembahkan untuk: Bapak Markhaban (almarhum) dan Ibuku Suliyem tercinta yang telah membimbingku sejak kecil hingga dewasa penuh kesabaran, pengertian, kasih sayang. Istriku tercinta Siti Aslikah yang telah bersedia menjadi pendamping dan merawat anakku Nihlah Minnati Najwa. viii ABSTRAKS Penelitian tentang pemikiran Dawam Raharjo banyak dilakukan oleh banyak kalangan, tetapi hampir semua penelitian tentang Dawam ditulis ketika beliau masih hidup. Penelitian ini memfokuskan pada pemikiran Dawam tentang pluralisme, sebagai tokoh Muhammadiyah yang memperjuangkan wacana pluralisme di Indonesia. Di saat yang sama, terdapat pemikiran yang dikembangkan oleh kelompok Insist yang menolak paham pluralisme lewat salah satu buku Tren Pluralisme Agama oleh Dr Anis Malik Thoha yang membagi pluralisme menjadi empat tren besar (Humanisme Sekular, Theologi Global, Sophia Perrenialis, dan Sinkretisme). Penelitian ini fokus pada pertanyaan bagaimana posisi pemikiran Dawam Raharjo dalam berbagai
    [Show full text]
  • Nusantara Islam and Pancasila
    Journal of Islamic Studies and Culture June 2018, Vol. 6, No. 1, pp. 97-102 ISSN: 2333-5904 (Print), 2333-5912 (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/jisc.v6n1a10 URL: https://doi.org/10.15640/jisc.v6n1a10 Nusantara Islam and Pancasila Masykur Hakim1 Many theories2 on the coming of Islam to Nusantara, one of them said that Islam was first accepted by the native rulers and people along the Northern part of Sumatra, in beginning of the second half of the 7th century, which Srivijaya rulers played an important role in trade between the Middle-East and China. Srivijaya dynasty ruled more than 500 years till in the late 11th century power shifted to Malay Peninsula, Srivijaya former dependency. The capital of Sumatra then moved from Palembang to Jambi. Sumatra monopolized the intermediate trade as a centre for the products of South East Asia, the Middle East, India and China until it was destroyed by Majapahit, the Buddhist king of Java.3 Azyumardi Azra4 said that Islam in the first stage that came to Indonesia was Islam that coloured by the tasawuf ( mystism in Islam) doctrine that easy to absorber and adopted the cultural, customs and religious heritage of local resident, and hence the shape of Islam is the peaceful, harmony and admitted the diversities of Indonesian people, either in races, languages, cultures, religions or other elements After Indians traders the second attempt to influence Indonesia was made by Mongol emporer Kubilai Khan who arrived in the beginning of 12th century along with the Arab traders who introduced Islam in the Malay world.
    [Show full text]
  • Dakwah Sosial Ekonomi Dalam Pandangan Dawam Rahardjo
    Dakwah Sosial Ekonomi dalam Pandangan Dawam Raharjo Ma’mun Efendi Nur DAKWAH SOSIAL EKONOMI DALAM PANDANGAN DAWAM RAHARDJO Ma'mun Efendi Nur Universitas Nahdlatul Ulama Surakarta Email: [email protected] Abstrak Islam is a humanism, a religion that is very concerned with human being as a center destination. This characteristic of Islam brings the consequence that this perfect religion is very big role for human, not only regulate and contain messages that must be implemented in vertical line to God, even role to regulate social life - relative horizontal - as well as other fields such as social, economy, politics , health, culture and so on. Dawam Rahardjo, one of the leading figures of Islamic and Modern Economics, has a view and activity in the field of social economic transformation of dakwah focused on four points (Islamic Economy, Main Society, Zakat and Islamic Self-Help and Work Ethic in Islam), each peeled deeply and applicative, which is his view and experience. Nevertheless each view is inseparable from the advantages and disadvantages *** Islam adalah sebuah humanisme, yaitu agama yang sangat mementingkan manusia sebagai tujuan sentra. Karakteristik Islam tersebut membawa konsekuensi bahwa agama tersempurna ini sangat besar peranannya bagi manusia, Tidak hanya mengatur dan mengandung pesan-pesan yang harus dilaksanakan dalam garis vertikal kepada Tuhan, bahkan berperan mengatur kehidupan sosial -horisontal relative- serta bidang lain misalnya sosial, ekonomi, politik, kesehatan, budaya dan sebagainya. Dawam Rahardjo salah satu tokoh Ekonomi Islam dan Modern memiliki pandangan dan aktifitas dalam bidang dakwah transformasi sosial ekonomi terfokus pada empat poin (Ekonomi Islam, Masyarakat Utama, Zakat dan Pengembangan Swadaya Umat Islam dan Etos Kerja dalam Islam), masing-masing dikupas secara menadalam dan aplikatif, yang merupakan pandangan dan pengalamannya.
    [Show full text]
  • What Happened to the Smiling Face of Indonesian Islam? Muslim Intellectualism and the Conservative Turn in Post-Suharto Indonesia
    The RSIS Working Paper series presents papers in a preliminary form and serves to stimulate comment and discussion. The views expressed are entirely the author’s own and not that of the S. Rajaratnam School of International Studies. If you have any comments, please send them to the following email address: [email protected]. Unsubscribing If you no longer want to receive RSIS Working Papers, please click on “Unsubscribe.” to be removed from the list. No. 222 What happened to the smiling face of Indonesian Islam? Muslim intellectualism and the conservative turn in post-Suharto Indonesia Martin Van Bruinessen S. Rajaratnam School of International Studies Singapore 6 January 2011 About RSIS The S. Rajaratnam School of International Studies (RSIS) was established in January 2007 as an autonomous School within the Nanyang Technological University. RSIS’ mission is to be a leading research and graduate teaching institution in strategic and international affairs in the Asia-Pacific. To accomplish this mission, RSIS will: Provide a rigorous professional graduate education in international affairs with a strong practical and area emphasis Conduct policy-relevant research in national security, defence and strategic studies, diplomacy and international relations Collaborate with like-minded schools of international affairs to form a global network of excellence Graduate Training in International Affairs RSIS offers an exacting graduate education in international affairs, taught by an international faculty of leading thinkers and practitioners. The teaching programme consists of the Master of Science (MSc) degrees in Strategic Studies, International Relations, International Political Economy and Asian Studies as well as The Nanyang MBA (International Studies) offered jointly with the Nanyang Business School.
    [Show full text]
  • Me-Wahib MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-Esai Pilihan Ahmad Wahib Award 2012 Dan 2014
    EDITOR: ZEN RS, dan SIswO MULYARTONO Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN i Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 i Me-Wahib ii Me-WAHIB MEMAHAMI TOLERANSI, IDENTITAS DAN CINTA DI TENGAH KEBERAGAMAN Esai-esai Pilihan Ahmad Wahib Award 2012 dan 2014 Editor: Zen RS Siswo Mulyartono Pusat Studi Agama dan Demokrasi (PUSAD) Yayasan Paramadina Jakarta, 2015 iii Me-Wahib Me-Wahib: Memahami Toleransi, Identitas dan Cinta di Tengah Keberagaman Esai-Esai Pilihan Ahmad Wahib Award 2012 Dan 2014 Editor: Zen RS, Siswo Mulyartono Pemeriksa Aksara: Saiful Rahman Barito Cetakan I, Mei 2015 Diterbitkan oleh PUSAD Paramadina bekerja sama dengan Yayasan HIVOS Alamat Penerbit: Paramadina, Bona Indah Plaza Blok A2 No D12 Jl. Karang Tengah Raya, Lebak Bulus, Cilandak Jakarta Selatan 12440 Tel. (021) 765 5253 © Pusat Studi Agama dan Demokrasi (PUSAD), Yayasan Paramadina Hak Cipta dilindungi undang-undang All rights reversed ISBN: 978-979-772-048-3 iv Pengantar Penerbit Indonesia masih menghadapi masalah in to le ransi dan kekerasan keagamaan. Tapi di sisi lain, kita ma- sih memiliki peluang untuk me ngam pa nyekan plu- ralisme dan toleran si. Karena itu, kami melakukan kodifikasi hasil Sa yembara Penulisan Esai Ahmad Wahib Award (AWA) un tuk menyebarkan gagasan pluralisme dan tole ransi di Indonesia. Buku ini merupakan kumpulan naskah terbaik Sayembara AWA 2014 (Na’imatur Rofiqoh, Lydia Agustina, Naufil Istikhari Kr, Prima Sulistya Wardhani, Muhammad Arif, dan Nissa Rengganis), dilengkapi de ngan esai finalis Sayembara 2012 (esai Fariz Panghegar, Nicho laus Prasetya, dan Siti Nurul Hidayah).
    [Show full text]
  • Download This PDF File
    西 南 交 通 大 学 学 报 第 55 卷 第 1 期 Vol. 55 No. 1 JOURNAL OF SOUTHWEST JIAOTONG UNIVERSITY 2020 年 2 月 Feb. 2020 ISSN: 0258-2724 DOI：10.35741/issn.0258-2724.55.1.48. Research article Social Sciences FIQH PLURALISM: COMPREHENSIVE ANALYSIS OF NURKHOLISH MADJID IDEAS REGARDING HERMENEUTICS 菲克多元主义：关于血液学的营养性疯子思想的综合分析 Ahmad Hasan Ridwan Faculty of Sharia and Law, Islamic State of Sunan Gunung Djati Bandung, Indonesia Abstract The idea of Cak Nur (Nurkholish Madjid)in the history of Islamic thought is a complex actual problem. His ideas can be portrayed in two ways, namely pure science and applied science. In the area of "pure science," inclusive hermeneutics is a unique basis for the idea of pluralism. Inclusive hermeneutics views pluralism as a product of a new intellectual tradition. The new intellectual tradition certainly brings a change agenda in the process of the historical continuity of thought in Indonesia. The purpose of this article is to analyze the inclusive hermeneutics of Cak Nur in the concept of fiqh pluralism. The conclusion of this article is that Cak Nur is able to conduct various discourses over the boundaries of normativity so that he can enter the universal realm. This can be seen in the discourse on religions and culture. Cak Nur can break through the barriers that exist in these two problems by trying to dialogue the meeting point of the equation. As a scholar, Cak Nur took this position so that he could sit together with other scientists from various cultures and different beliefs to dialogue and discuss a problem objectively.
    [Show full text]
  • Reviewessays Reading Ideology in Indonesia Today
    Bijdragen tot de Taal-, Land- en Volkenkunde 171 (2015) 347–363 bki brill.com/bki Review Essays ∵ Reading Ideology in Indonesia Today Farabi Fakih Universitas Gadjah Mada, Yogyakarta [email protected]; [email protected] Yudi Latif, NegaraParipurna.Historisitas,RasionalitasdanAktualitasPancasila. Jakarta: Gramedia Pustaka Utama, 2011, xxvii + 667 pp. isbn 9789792269475. Budhy Munawar-Rachman, Argumen Islam untuk Liberalisme. Jakarta: Grame- dia Widia Sarana Indonesia, 2010, lxiii + 234 pp. isbn 9789790812901. Susiyanto, Strategi misi Kristen Memisahkan Islam dan Jawa. Jakarta: Cakra Lintas Media, 2010, xxxiv + 267 pp. isbn 9789793785806. Amien Rais, Agenda mendesak Bangsa. Selamatkan Indonesia! Yogyakarta: ppsk Press, 2008, x + 321 pp. isbn 9789791761710. Ideology is not dead. Herbert Feith and Lance Castle’s classic Indonesian Polit- ical Thinking, 1945–1965 was first published in 1970 and delved into Indone- sian political thoughts through passages and speeches of various leaders. Their analyses show that there were four dominant ideological positions. Two were imported from the West (democratic socialism and radical nationalism) while two came from below (Islam and Javanese traditionalism). Another major work to be published on Indonesian ideology appeared much later when David Bourchier and Vedi Hadiz published Indonesian Politics and Society in 2003. Bourchier and Hadiz stressed on the shifting nature of Indonesian political thinking. ‘Just as Indonesia itself is not a ‘natural’ entity, there are no ‘natural’ or permanent factors that divide it. Any discussion of cleavages and streams © farabi fakih, 2015 | doi: 10.1163/22134379-17102007 This is an open access article distributed under the terms of the Creative Commons Attribution-Noncommercial 3.0 Unported (cc-by-nc 3.0) License.
    [Show full text]