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$T[]NIA I$Lailiii(A INDONESIAN Rounxnr Ror Rslamrc Srudres Volume 15, Number 3,2008 $T[]NIA I$LAilIII(A INDONESIAN rounxnr roR rsLAMrc sruDrES Volume 15, Number 3,2008 DrsrrNctrvB CoNTT,MPoRARY VoICE: LrnnnRr Isrev Tsoucur rN INDoNESIA Giora Eliraz RnucroN, Porrrrcs, AND VIoLENCE IN INooNnsn' LnenNINc FRoM BeNsnR's Expr,nrBNcn lhsan Ali-Fauzi TovrRrus A MTDDLE'Way Ismu rN SoUTHEAST ASIA: CoNrRrsurroNs oF THE GUIBN MovsuBNt Mohamed Nawab Mohamed Osman ISSN 0215-0492 STI]ilIA I$LA[|II(A ffi Vol. 15. no.3.2008 EDITORIALBOARD: M. Quraish Shihab (IJIN laknrta) Taufik Abdullah (LIPI lakarta) Nur A. Fadhil Lubis (IAIN Sumntra Utara) M.C. Ricklefs (Melbourne UnizLersity) Martin aan Bruinessen (Utrecht Unioersity) lohn R. Bowen (Washington Uniuersity, St. Louis) M. Atho Mudzhar (lAlN Yogyakarta) M. Kamal Hasan (lnternational Islamic Uniz.tersity, Kuala Lumpur) M. Bary Hooker (Australian National Uniaersity, Australia) Virginia Matheson Hooker (Australian N ational Uniaersity, Australin) EDITOR.IN-CHIEF Azyumardi, Azra EDITORS JAIA| bUlnAnUAAtn SaifuI Mujani lamhari Fu'ad labali Oman Fathurahma ASSISTANT TO THE EDITORS . Setyadi Sulaiman Testriono ENGLISH LANGUAGE ADVISOR Cheyne Scott ARABIC LANGUAGE ADVISOR Masri el-Mahsyar Bidin COVER DESIGNER S. Prinka STUDIA ISLAMIKA (ISSN 0215-0492) is a journal publishedby the Center for the Study of Islam and Society (PPIM) UIN Syarif Hidayatullah, laknrta (STT DEPPEN No. L29/SK/ DITIEN/PPG/STT/1976). It specinlizes in Indonesian Islamic studies in particular, and South- east Asian Islamic Studies in general, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do not necessarily represent the aiews of the journnl, or other institutions to which it is affilinted. They are solely the aiews of the authors. The articles contained in this iournal haae been refereed by the Board of Editors. STUDIA ISLAMIKA /ras been accreditedby The Ministry of National Education, Republic of Indonesia as an academic journal (SK Dirjen Dikti No. 23a/DIKTU2004). Giora Eliraz Distinctive Contemporary Voice : Liberal Islam Thought in Indonesia Abstraksi: Narasi Islam liberal kerap diasosiasikan dengan geraknn pembaharuan lslam pada akhir 1960-an dan awal 1970-an, yang dikenal seb agai neo -mo dernisme. Kar ena itu istilah neo-modernisme, lib er alisme Islam, dan Islam liberal dslam konteks Indonesia kini sering disebut dalam tariknn nafas yang sama. Neo-modernisme Islam di lndonesia ini secara kuat terhubung kepada tokoh-tokoh utama yang menjadi pionirnya, seperti Nurcholish Madjid (1939-2005), Abdurrahman Wahid (lahir pada 1940), Harun Nasution (L9L9-1998), Munawir Syadzali (1925-2004), Djohan Effendi (lahir pada 1939), dan Ahmad Wahib (1924-1973). Kemunculan Islam Liberal terkait dengan pertumbuhan radikalisme Islam yang menonjol pndn masa post-Soeharto. Beragam organisasi bergabung bersama membentuk diskursus Islam liberal yang sekarang, dan yang terpenting adalah laringan Islam Liberal (lL). lIL, beridiri pada 200L, menghadirkan dirinya sebagai forum terbuka untuk mendiskusikan dan mendiseminasiknn konsep liberalisme Islam di Indonesia serta untuk mengknji dan memajuknn oisi Islnm yang toleran, terbuka, dan suportif bagi penguatan demokratisasi. Artikel ini mencoba melihat kontinuitas intelektual antara generasi tua, gerakan neo-modernisffie yang membentuk bagian swal diskursus Islam liberal di Indonesia, dan generasi muda gerakan Islam liberal di Indonesia, yang direpesentasikan oleh lIL, dengan menunjukkan persamaan dan pebedaan masing-masing. luga dilihat perbedaan konteks historis dan historis antara neo-modernisme dsn arus baru Islam liberal di Indonesia tersebut. Prinsip, gagasary dan tema-tema neo-modernisme Islsm tersebar ke dalam diskursus Islam liberal kontemporer. Aspek teologis menjadi pilar sentral dalam pandangan dunia lingkaran Islam liberal, Selain itu, dipandu oleh pendekntan konfekstual terhadap teks agama dan oleh ideal 379 Studia lslamikn, VoL 1.5, No. 3, 2008 180 Ciora Fl[raz liberal, Islam liberal di Indonesia mengusung gagasan persamaan gender. Argumen dan konsep-konsep dasar neo-modernisme terknit hubungan negara-agama-seperti pemisahan agama dan kekuasaan politik-juga dikemb angkan lingkar nn I IL. Keb ebasan b er agama, plur alisme, hak-hak asasi manusia, perlindungan terhadap minoritas, dan dialog antar-iman untuk menjembatani agama, adalah di antara temapenting yang didukung Islam liberal. Beragam penjelasan bisa diberikan terkait berkembangnya pemikiran Islam liberal di Indonesia dalam bebernpa dekade, sementara di negara- negara Muslim lain p emikir an hany a didukung sejumlah kecil intelektual. Salah satu yang terpenting adalah tradisi toleransi dan pluralisme yang mengakar dalam nilai-nilai kultural di kepulauan Indonesia. Tradisi ini membuat Islam di Indonesia menjadi lahan subur bagi munculnya nrus pemikiran yang beragam. Dari awal masyaraknt nusantara bergulat dengan apa yang oleh para ahli sosial disebut sebagai isu modern yang unik, plur alisme kultur al. Situasi historis, yaitu perjumpaan kepentingan antara rezim Soeharto dan neo-modernisme juga bisa memberi penjelasan. Misalnya, argumen religius kelompok neo-modernis yang mendukung Pancasila, termasuk pemisahan antarn agama dan politik, menjadi instrumen bagi kepentingan Soeharto menjndikan Pqncasila sebagai asas tunggal negara. Tradisi toleransi dan pluralisme di banyak pesnntren di wilayah pedesaan di lawa mendukung p enerimnan ide-ide neo -mo dernis. Ger akan neo-mo dernis i uga diuntungkan keterlibatan banyak pemikir dan aktiuisnya dalam birokrasi negara, difusilitasi oleh pnndangan merekn yang mendukung harmoni antara negara dan Islam. Dan, narasipemikiran Islam libersl di Indonesia terkait dengan perubahan Insitut Agama lslam Negeri (IAIN) pada 1970- an menjadi institusi pendidikan tinggi modern. Kurikulum IAIN terbuka bagi ilmu-ilmu modern dan mendukung upayn kreatif mensintesiskan studi-studi Islam klasik dengan pendekatan modern-kritis. Namun, situnsi dan atmosfer yang melingkupi generasi baru pembawa bendera Islam liberal kini terlihat kurang menguntungkan. Perjumpaan kepentingan praktis antara geraknn neo-modernis dnn rezim Soeharto tak dijumpai dalam era post-Soeharto. Bahkan, IIL kerap berseberangan dengan negara. Lebih dari itu, era reformasi menswarkan keadaan yang problematis dan penuh paradoks bagi pemikiran Islam liberal. Hilangnya pembatasan kebiebasan berbicara dan politik, termasuk pembatnsnn pada politisasi Islam, memungkinkan berkembangnya agenda-agenda politik Islam konseraatif melalui mekanisme demokrasi. Bahkan, suara Muslim radikal yang kuat pada aras tertentu tampak seperti harga yang harus dibayar untuk demokrasi dan sebagai hasil tak terelakknn bagi berbagai kesulitan yang dihadapi Indonesia melalui proses transisi demokrasi. Studia Islamikn, Vol. 15, No. 3, 2008 Giora Eliraz Distinctive Contemporary Voice: Liberal Islam Thought in Indonesia 4/)'t-Y1 d{4#l ,-*tti d K}U l}< Jldl e)|-)t "-t, hj :i-p)\ll ir- .:_".6, dJJi-J .;J-+J* *-,t----e+.-"r.!1 c,L""*Jl yrri, c,t ;Jrr ts:Fl ey-Yl1 lX-)l 4t*|s;{r41 arr-eJl Jj" aJtjJl ol-)$*Jl "^..--" a"")\-!1 \A\ J oiS-f-S +y ,>\"c;; -{La .,r1*;-l.;V1 dLJl 3 .}J1 U ,:--J_Jt) r---:s croJt -pr c(y. o-\ Crl) V ,Aw r;,i:r ;4't4t (Y. .t-\ qYo) Ji----i )--J (\ lCA-\ 1\ C) osts-U os,tbs (\ 11. .(\ 1VY-\ 1Y t) *-t, -te'i1 (\ Crq U ,!-/t) qe.l*;i oLajFl res J .)-I:.:,1 &jl ./)L-)l ')rA\;'*- Uy-' aJ Jlll {.)L-)l ::* ol iluJ. ,i!l cs*.-l L r* S Al -.,t Ji:-Jl aAs .:-r{ I .i:6t-.r*Jt -r+ Jaringan ) Jl;6-1l ./)L-)l K; ta*i, (Jlr"Ul C),1.-)l) ",strA\ p),[-)1" :\* a-r* qe-t* \a^;; -Fs \. \ lb c^+^:ii;Jl 11IL/Islam Liberal u_*S aeL-.j l/)L-l *-3: thS L.\9 j dJrt ,1)\.-!t ^)tfirtSSi ,:;1 .tp*il;aye L-fr;\ L-{rJ f*dl }41 d.rr 4*Ui +1\r^:-\ Jlr'LJl ilUIl .-t-o ,r*; -r--.rll J--lt, !"-*1-i;l J Jl-oJl ./)L-y aJull JJi t:M t+ &Jl ;+r+l Jaringan ) JlrrJl ./)L)l afu kbi dl !""*rJul J Jlr*Jl cr")'t-)l 4</ d e)r< t"-g" ..l)UrVlJ qL:Jl Liberal -Jl 6; Jf dt C. 1]IL/Islam ir r ,-r> oLjl , ;-r,-rAt i ,.aJt ol4l ',. .iLJt d\ "^--Jl-9/et -.)-)tJ , A aJu, ,3 +L^ GVs-s,st^JKiiJ a:,)\-)l ,n*, u-tl,fttilji' -,t ^',i r-bJ J a--ir ;-reG qg;suJl \-ar^a--o 7*i1 .r"t tl Jlill ,.r"y-)l Jtillj ; ,gJl eA\ d (5it*Jl Jt-iJr .r"L-r ,rb-r .Jrilr cx-)l a<-i t'-Ui-f .u-/:-L\;IJLJI tli !"-+;-ul J Jlr.Jl l>\*")l ,r*;i gt- cJl1,:iil 381 Studia Islamika, Vol. 15, No. 3, 2a08 382 Giora Eliraz +r"l-\ ar{Jl J-, Ji" ajJJlJ JJl ar\ iil'-J.l ;J"-rll \A c'\}:; -,Ki ,&L)\ qr.u:Jl; d/rrjl qr- o\,.GSt:l"t lt oVyajl;":--,--pi L-Ul U f-^i;r- ur 6,tJr 6*;-:j ,t!:!1 *. :\*\s o"U!t ,iLo, ,)L*;!l o-*-s .Jlr*Jl ./)L-)1 ,Vi ,F ir L^+L ( jjt.>vyaj\t CX-)l ajl;; JLjrt JI*" U VP Ji db:; &Jl a,c/l c,\.rl"Il -r-r; I Ul J L--tu:Jl r------ )\4i 14 I t-in ryiJl +ile d L--+/l J Jldl 4:-r,:Jly -,kJl -!rii ,ii JL y,t"r,"trt ti^ .j#.;!.l .r )|$ !l;!t ./y-)l 2t-,\)\ a:iuil LfrJ" J-1 ,luttl o-r.^y .f,**:-ulJr-tJi J f.iJl ;.f ,r; ,Ff+ **l+ ar, .uLtJl a,-fJf cruCll JX.EJ \--et V)i L*3y;i:! rl 3)'t-)t z,.hi"-4;..c1-*!1 t, 07z\* ,LJJI C)\tpl ,J c*-+ y cx-*_rJ)l C-:+1 ."d:jt-aijl 4i)J':JlJ ;4ri ;4r+\ \A1 ot41j "iJ[A -" a'11L\ JH arJ-zll ,6 6i a.#Jl-ijl ajl-J-lj u-.z)t oGt ,t-e,i a\ty Ji Jti.l J*- c,r'Yt ti^;c ourJ.Il t4i lr+.J ,JI "b k. 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