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. Prinka STUDIA ISLAMIKA (ISSN 0215-0492; E-ISSN: 2355-6145) is an international journal published by the Center for the Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University of Jakarta, INDONESIA. It specializes in Indonesian Islamic studies in particular, and Southeast Asian Islamic studies in general, and is intended to communicate original researches and current issues on the subject. is journal warmly welcomes contributions from scholars of related disciplines. All submitted papers are subject to double-blind review process. STUDIA ISLAMIKA has been accredited by e Ministry of Research, Technology, and Higher Education, Republic of Indonesia as an academic journal (Decree No. 32a/E/KPT/2017). STUDIA ISLAMIKA has become a CrossRef Member since year 2014. erefore, all articles published by STUDIA ISLAMIKA will have unique Digital Object Identier (DOI) number. STUDIA ISLAMIKA is indexed in Scopus since 30 May 2015. 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Pembayaran melalui PPIM, Bank Mandiri KCP Tangerang Graha Karnos, No. Rek: 128-00-0105080-3 Table of Contents Articles 433 Ahmad Najib Burhani Pluralism, Liberalism and Islamism: Religious Outlook of Muhammadiyah 471 Choirul Mahfud Chinese Muslim Community Development in Contemporary Indonesia: Experiences of PITI in East Java 503 Imtiyaz Yusuf ree Faces of the Rohingya Crisis: Religious Nationalism, Asian Islamophobia, and Delegitimizing Citizenship 543 Ibrahim Al-Ṭuqūs wa ‘alāqatuhā bi huwīyat muslimī Ulu Kapuas, Kalimantan al-Gharbīyah 589 Jajang A. Rohmana Tafsīr lantropīyat al-Qur’ān al-Karīm fī Indonesia: Musāhamat Tafsīr Sūrat al-Mā‘ūn li Kiai al-Ḥāj ‘Abd al-Ḥalīm (1887-1962) Book Review 639 Azyumardi Azra Kesalehan dan Politik: Islam Indonesia Document 651 Rangga Eka Saputra Life of Muslims in Germany, and Its Contextualisation to Indonesian Islam Ahmad Najib Burhani Pluralism, Liberalism and Islamism: Religious Outlook of Muhammadiyah Abstract: Muhammadiyah has been perceived as an example of a successful blend between Islam and modernity. By adopting modern spirit of discipline, equality, and a hard work ethics, this organization has become a vibrant and independent movement. e number of Muhammadiyah educational and health institutions is only surpassed by those owned by the Indonesian government. Muhammadiyah has 177 universities; thousands of secondary, middle, and elementary schools, as well as hundreds of hospitals and other health institutions. However, the organization’s successes in social, educational, and economic do not necessarily indicate that it also embraces pluralistic values and religious tolerance. is paper, therefore, intends to describe Muhammadiyah’s position in the context of pluralism, liberalism, and Islamism. It argues that although Muhammadiyah is predominated by members with moderate religious inclinations, but a signicant number of them are exclusively puritan in their theology. e organization’s focus on social services is the reason why Muhammadiyah has evaded Islamist tendencies. Keywords: Puritanism, Liberalism, Islamism, Muhammadiyah, Pragmatism, Religious Exclusivism. 433 Studia Islamika, Vol. 25, No. 3, 2018 DOI: 10.15408/sdi.v25i3.7765 434 Ahmad Najib Burhani Abstrak: Muhammadiyah kerap dipandang sebagai contoh sukses dari perpaduan antara Islam dan kemodernan. Dengan mengadopsi semangat disiplin, kesejajaran, dan kerja keras, Muhammadiyah telah menjadi organisasi yang kaya dan mandiri. Secara kuantitatif, institusi pendidikan dan kesehatan yang dimiliki oleh Muhammadiyah hanya diungguli jumlahnya oleh institusi yang dimiliki oleh pemerintah Indonesia. Muhammadiyah memiliki 177 perguruan tinggi; ribuan sekolah tingkat atas, tingkat menengah, dan tingkat dasar; serta ratusan rumah sakit dan balai kesehatan. Namun demikian, kesuksesan dalam bidang pendidikan, kesehatan dan ekononomi tentu saja tak mengindikasikan bahwa bahwa organisasi itu juga memegang nilai pluralisme dan toleransi keagamaan. Karena itu, artikel ini ingin mendeskripsikan posisi Muhammadiyah dalam kaitannya dengan pluralisme, liberalisme, dan Islamisme. Artikel ini berargumen bahwa meski Muhammadiyah didominasi oleh anggota yang memiliki keberagamaan yang moderat, namun sejumlah warganya memiliki cenderung eksklusif atau puritan dalam hal teologi. Kesibukan Muhammadiyah dalam memberikan pelayanan sosial menjadi faktor yang berhasil menetralisir organisasi ini dari keterjebakan dalam Islamisme. Kata kunci: Puritanisme, Liberalism, Islamisme, Muhammadiyah, Pragmatisme, Keberagamaan, Eksklusivisme. ﻣﻠﺨﺺ: ﺍﻋﺘﱪﺕ ﺍﳌﺤﻤﺪﻳﺔ ﳕﻮﺫﺟﺎ ﻧﺎﺟﺤﺎ ﻟﻠﻤﺰﺝ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﳊﺪﺍﺛﺔ. ﻓﻤﻦ ﺧﻼﻝ ﺗﺒﲏ ﺃﺧﻼﻗﻴﺎﺕ ﺍﻻﻧﻀﺒﺎﻁ ﻭﺍﳌﺴﺎﻭﺍﺓ ﻭﺍﳉﺪﻳﺔ ﰲ ﺍﻟﻌﻤﻞ، ﺃﺻﺒﺤﺖ ﺍﳌﺤﻤﺪﻳﺔ ﻣﻨﻈﻤﺔ ﻏﻨﻴﺔ ﻭﻣﻌﺘﻤﺪﺓ ﻋﻠﻰ ﻧﻔﺴﻬﺎ. ﻓﻤﻦ ﺣﻴﺚ ﻋﺪﺩ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺼﺤﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﻤﺤﻤﺪﻳﺔ، ﻓﻼ ﺗﺘﻔﻮﻕ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﱵ ﲤﻠﻜﻬﺎ ﺍﳊﻜﻮﻣﺔ ﺍﻹﻧﺪﻭﻧﻴﺴﻴﺔ. ﺇﻥ ﺍﳌﺤﻤﺪﻳﺔ ﲤﻠﻚ ١٧٧ ﻣﻌﻬﺪﺍ ﻋﺎﻟﻴﺎ ﻭﺟﺎﻣﻌﺔ، ﻭﺁﻻﻓﺎ ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺜﺎﻧﻮﻳﺔ ﻭﺍﻹﻋﺪﺍﺩﻳﺔ ﻭﺍﻻﺑﺘﺪﺍﺋﻴﺔ، ﻭﻣﺌﺎﺕ ﻣﻦ ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺼﺤﻴﺔ ﺍﻷﺧﺮﻯ. ﺇﻻ ﺃﻥ ﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳌﺠﺎﻻﺕ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻟﺼﺤﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻻ ﻳﻌﲏ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻣﺆﺷﺮﺍ ﰲ ﲤﺴﻚ ﺍﳌﻨﻈﻤﺔ ﺑﻘﻴﻢ ﺍﻟﺘﻌﺪﺩﻳﺔ ﻭﺍﻟﺘﺴﺎﻣﺢ ﺍﻟﺪﻳﲏ. ﻭﻣﻦ ﻫﻨﺎ، ﺳﺘﻘﻮﻡ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺑﻮﺻﻒ ﻣﻮﻗﻒ ﺍﳌﺤﻤﺪﻳﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﺘﻌﺪﺩﻳﺔ ﻭﺍﻟﻠﻴﱪﺍﻟﻴﺔ ﻭﺍﻹﺳﻼﻣﻮﻳﺔ. ﻭﺍﺳﺘﻨﺪﺕ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﺇﱃ ﺃﻥ ﺍﳌﺤﻤﺪﻳﺔ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻫﻴﻤﻨﺔ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺬﻳﻦ ﳝﻴﻠﻮﻥ ﺇﱃ ﺍﻟﺘﻨﻮﻉ ﺍﳌﻌﺘﺪﻝ، ﺇﻻ ﺃﻥ ﻋﺪﺩﺍ ﻣﻨﻬﻢ ﳝﻠﻜﻮﻥ ﻣﻴﻮﻻ ﻣﺘﻔﺮﺩﺓ ﺃﻭ ﺗﺰﻣﺘﺎ ﰲ ﺍﻷﻟﻮﻫﻴﺎﺕ. ﻭﺃﺻﺒﺢ ﺍﻧﺸﻐﺎﻝ ﺍﳌﺤﻤﺪﻳﺔ ﺑﺘﻘﺪﱘ ﺍﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻣﻼ ﻧﺎﺟﺤﺎ ﰲ ﺣﻴﺎﺩ ﻫﺬﻩ ﺍﳌﻨﻈﻤﺔ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﻓﺦ ﺍﻹﺳﻼﻣﻮﻳﺔ. اﻟﻜﻠﻤﺎت اﳌﻔﺘﺎﺣﻴﺔ: ﺍﻟﺘﺰﻣﺖ، ﺍﻟﻠﻴﱪﺍﻟﻴﺔ، ﺍﻹﺳﻼﻣﻮﻳﺔ، ﺍﳌﺤﻤﺪﻳﺔ، ﺍﻟﱪﺍﻏﻤﺎﺗﻴﺔ، ﺍﻟﺘﻨﻮﻉ، ﺍﻟﺘﻔﺮﺩ. DOI: 10.15408/sdi.v25i3.7765 Studia Islamika, Vol. 25, No. 3, 2018 Pluralism, Liberalism and Islamism 435 ince the downfall of Suharto (often spelled Soeharto), the second Indonesian president, in 1998, Muhammadiyah has often been Sperceived as having a more conservative bent. Muhammadiyah is also often said to be inuenced by Wahhabist doctrines, and the organization has even been called Indonesian Wahhabism (Gillespie 2007; Schwartz 2005).1 After the election of Din Syamsuddin as Muhammadiyah’s president and the ousting of a few liberal-minded leading gures in the 45th Congress in Malang in 2005, several analysts and journalists (Baidhawy 2006; Diani 2006; Mulyadi 2005; Pradana 2007a, 2007b) have asserted that Muhammadiyah was in the process of shifting from a moderate to a conservative religious stance. However, two years after Din Syamsuddin’s election, Muhammadiyah appeared to be revising its conservative outlook. e rift between Muhammadiyah and the Prosperous Justice Party (PKS), generally seen as a moderate Islamist party, is commonly cited as a signal of this trend. Previously, Muhammadiyah had a close relationship with the PKS, particularly during and after the 1999 and 2004 elections (Sulistiyanto 2006). However, several events ruptured this relationship, including certain Muhammadiyah members’ disagreement of the decision of Majelis Tarjih (the Council of Islamic Law) about Eid al-Adha, an Islamic festival