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