Indonesian Islamic Thought Dynamics
C. The Pattern of Muslim Intellectual Thought
According to the analysis of some experts on Islamic reform movement in Indonesia thought is a birth or the emergence of Islamic thought reform movement in Indonesia and it is connected of the socio-political conditions, as well as the transformation of social that Occurs in an era where the idea of reform was initiated by the leaders of the thinker. The typology or style of thought is also strongly influenced by internal factors from the leaders of the initiators of the idea of renewing the Islamic thought itself. Factors that could be influenced of educational background, experience of intellectual struggle, as well as a degree of subjectivity, one example of the difference in intellectual level, of each reformist thought itself. However, the style of thought of each character has its own character and interesting tendencies that represent his day.
In the 1970s, for example, it was clearly different from the tendency of thought in the previous era or the afterwards era. The problems that are at the core of the renewed idea of Islamic thought also indicate relatively different phenomena among the thinkers.
a. Islamic Ideological
The idea of renewing Islamic thought in the 1950s and 1960s has led to fewer Muslim figures, for example all of M. Natsir and Muhammad Roem's figures, having a type of thinking based on the spirit of Islamic nationalism and reform. Islamic faith. The style and typical thoughts in this era are more likely to preserve authentic Islamic traditions that are very thick, so that the style of thought can be categorized in the ideological- traditionalist style of Islamic thought . Although within certain limits these figures include Islamic modernists, but his ideas still represent of traditional thinking, which is as strong as Islamic political ideology in Indonesia .
Indonesia. These figures understood Islam very rigidly, in black and white. Most of those who are members of this radical Islamic movement think that Muslims who are divided with their ideological constructs and lines of thought and beliefs, are considered as imperfect Muslims, compared to Islam they understand, or even considered as heretical Muslims. In the theological framework, especially in the study of various aspects in the flow of Islamic theology, the truth is that such radical groups have long emerged, as used by the Khawarij group which has a type that is almost identical to the phenomenon of this radical movement, which easily assumes others are heretics and disbelievers, if not one group with them.
C. The Pattern of Muslim Intellectual Thought
According to the analysis of some experts on Islamic reform movement in Indonesia thought is a birth or the emergence of Islamic thought reform movement in Indonesia and it is connected of the socio-political conditions, as well as the transformation of social that Occurs in an era where the idea of reform was initiated by the leaders of the thinker. The typology or style of thought is also strongly influenced by internal factors from the leaders of the initiators of the idea of renewing the Islamic thought itself. Factors that could be influenced of educational background, experience of intellectual struggle, as well as a degree of subjectivity, one example of the difference in intellectual level, of each reformist thought itself. However, the style of thought of each character has its own character and interesting tendencies that represent his day.
In the 1970s, for example, it was clearly different from the tendency of thought in the previous era or the afterwards era. The problems that are at the core of the renewed idea of Islamic thought also indicate relatively different phenomena among the thinkers.
a. Islamic Ideological
The idea of renewing Islamic thought in the 1950s and 1960s has led to fewer Muslim figures, for example all of M. Natsir and Muhammad Roem's figures, having a type of thinking based on the spirit of Islamic nationalism and reform. Islamic faith. The style and typical thoughts in this era are more likely to preserve authentic Islamic traditions that are very thick, so that the style of thought can be categorized in the ideological- traditionalist style of Islamic thought . Although within certain limits these figures include Islamic modernists, but his ideas still represent of traditional thinking, which is as strong as Islamic political ideology in Indonesia .
This is due to the era in national politics, the correlation of happen traged i nationwide uprising of the Communist Party in mid 1960. So the format of Muslim intellectuals thought reform is more advanced aspects of reaffirmation of Islamic ideology, which is really good in the context of religion life and the state. In general, Muslim figures who lived in this era focused more on the struggle of the first slam people in the political constellation of onal politics , through political channels as practiced by Natsir and Muhammad Roem, these two figures were seen from their gait more interested in the development of political thought and at the same time practice politics in Indonesia.
b. Islamic Rationalism
Furthermore, in the 1970s, as already mentioned, the leaders of the renewal of Islamic thought in Indonesia began to appear. This is supported by the conditions of national politics which is quite stable, when compared in the 1960s. The policy of national political stability established by the New Order also influenced the atmosphere of Islamic thought in Indonesia. In addition to the repressive cases of the New Order government against the Islamic opposition movement, the conditions of Islamic thought in the early 1970s were still not much different from the conditions and styles of thought in the late 1960s. In this era led to thinkers such as Mukti Ali and Harun Nasution. Both of these figures have the same background namely departing from the academic world, as instructors at IAIN Yogyakarta and IAIN Jakarta. Then, of scientific disciplines, both focus on relative issues at the which a lecturer of Islamic Theology at the two universities. Mukti Ali is better known as an intellectually Muslim figure who is an expert on comparative religion and interfaith relations in the world. While Harun Nasustion, better known as an expert in the philosophy of kalam (Islamic Philosophy and Theology). This can be traced from the central ideas of the thoughts of these two figures. Mukti Ali authored many books on comparative religion while Harun Nasution wrote more books on the flow of Islamic theology, religious philosophy, and philosophy and mysticism. Coincidentally both Mukti Ali and Harun Nasution, both made a book about the renewal of thought in Islam. Harun Nasution, in his work on modern Islamic reform movement, and renewal of Islam in the modern period that idea is developed from Egypt, Turkey up to India and Pakistan. While Mukti Ali seemed to focus more on his studies on the renewal of Islamic thought in India-Pakistan.
The fundamental ideas of Harun Nasution, in fact can be traced from his expertise in stimulating and introducing rational theology. Many of Harun's works in the
1970s were polemic. This can be seen from the "hard" opposition addressed to Harun Nasution for his work titled "Islam Ditinjau Dari Berbagai Aspeknya" by HM Rasyidi. In Rasyidi's view, the book has strayed far from the historical principles and fundamental teachings of Islam. But Harun Nasution persisted and continued to introduce the results of his thoughts to students at IAIN Jakarta.
Factually HM Rasyidi was more active in the world of pure intellectualism, which expressed religious thoughts in the form of writings published in some of his intellectual works. However, the expertise of HM Rasyidi who had studied in the West (alumni of the French Sorbone University) was an expert in the field of religious comparison. His expertise is recognized by a number of experts in comparative religion, he is considered a figure who has sparked serious attention to the studies of major religions in the world, and was later passed on by Muslim thinkers afterwards in Indonesia . In this era the real conditions of Islamic thought in Indonesia had begun to give rise to some interesting discourse, especially after the Suharto regime led at the beginning of the New Order era in 1968. The idea of religious tolerance began to be promoted and reached its peak during the Indonesian Ministry of Religion when held by Mukti Ali. The implications of political conditions after the influence of communism, this also led to studies of religion and even studies of believers in God in Indonesia began to get attention. This condition is also supported by national policies that promote P4 (The Guide Of Pancasila Values) was upgrading. Although not all, Islamic activists, agreed with the indoctrinary P4 policy during the New Order government.
This criticism of Harun Nasution did not cause his books to be withdrawn from circulation. But this is precisely of polemic it raises a sense of pen a suggestion that the books of Harun Nasution Widely read, and Become one of the references used by IAIN throughout Indonesia. Almost all the books written by Harun Nasution, even Become the main reference assessment study Islamic in IAIN, that exist throughout Indonesia, especially disciplines concern to the study of Kalam, Philosophy, Mysticism and Modern streams in Islam.3 In addition, in the perspective of theology Harun Nasution Also tried to introduce rational thought Mu'tazila or better known as neo-Mu'tazila. Actually the spirit of rationalism Harun Nasution, is based more on efforts to empower the potential thinking of Muslims. Because after tracing the writings of Harun Nasution indicated that in addition to the Mu'tazilah school, Harun Nasution tried to also introduce others in schools in Islam, although in his review it was introduced more to the Qadariyah in
3 Harun Nasution, Islam di Tinjau dari Berbagai Aspeknya, jilid I, (Jakarta: UI Press, 1990), p. 67. Harun Nasution, Falsafah dan Mistisisme, (Jakarta: Bulan Bintang, 1989), p. 80.
1970s were polemic. This can be seen from the "hard" opposition addressed to Harun Nasution for his work titled "Islam Ditinjau Dari Berbagai Aspeknya" by HM Rasyidi. In Rasyidi's view, the book has strayed far from the historical principles and fundamental teachings of Islam. But Harun Nasution persisted and continued to introduce the results of his thoughts to students at IAIN Jakarta.
Factually HM Rasyidi was more active in the world of pure intellectualism, which expressed religious thoughts in the form of writings published in some of his intellectual works. However, the expertise of HM Rasyidi who had studied in the West (alumni of the French Sorbone University) was an expert in the field of religious comparison. His expertise is recognized by a number of experts in comparative religion, he is considered a figure who has sparked serious attention to the studies of major religions in the world, and was later passed on by Muslim thinkers afterwards in Indonesia . In this era the real conditions of Islamic thought in Indonesia had begun to give rise to some interesting discourse, especially after the Suharto regime led at the beginning of the New Order era in 1968. The idea of religious tolerance began to be promoted and reached its peak during the Indonesian Ministry of Religion when held by Mukti Ali. The implications of political conditions after the influence of communism, this also led to studies of religion and even studies of believers in God in Indonesia began to get attention. This condition is also supported by national policies that promote P4 (The Guide Of Pancasila Values) was upgrading. Although not all, Islamic activists, agreed with the indoctrinary P4 policy during the New Order government.
This criticism of Harun Nasution did not cause his books to be withdrawn from circulation. But this is precisely of polemic it raises a sense of pen a suggestion that the books of Harun Nasution Widely read, and Become one of the references used by IAIN throughout Indonesia. Almost all the books written by Harun Nasution, even Become the main reference assessment study Islamic in IAIN, that exist throughout Indonesia, especially disciplines concern to the study of Kalam, Philosophy, Mysticism and Modern streams in Islam.3 In addition, in the perspective of theology Harun Nasution Also tried to introduce rational thought Mu'tazila or better known as neo-Mu'tazila. Actually the spirit of rationalism Harun Nasution, is based more on efforts to empower the potential thinking of Muslims. Because after tracing the writings of Harun Nasution indicated that in addition to the Mu'tazilah school, Harun Nasution tried to also introduce others in schools in Islam, although in his review it was introduced more to the Qadariyah in
3 Harun Nasution, Islam di Tinjau dari Berbagai Aspeknya, jilid I, (Jakarta: UI Press, 1990), p. 67. Harun Nasution, Falsafah dan Mistisisme, (Jakarta: Bulan Bintang, 1989), p. 80.
school.4 The influence of Harun Nasution's thoughts on academic and intellectual enthusiasm gained good momentum when he was served as rector of IAIN Jakarta.
Many academics in the Jakarta IAIN recognize the great services of Harun Nasution, for the development of the horizon of intellectualism among Islamic lecturers and young thinkers, at the tertiary institution. Therefore, the reform movement fronted by Harun Nasution, can be considered as a pioneer of Islamic rationalism in Indonesia in the perspective of the development of Islamic intellectualism.
c. Neo- Modernism of Islam
In the 1970s, in fact in the middle of that year, a young thinker who was an activist from HMI and IAIN Jakarta alumni emerged, namely Nurcholish Madjid. In the universe of reformist thinking in Islam in Indonesia, at that time Nurcholish Madjid was born as a young figure who was fresh with ideas for renewing his thoughts, even within certain limits considered to have dared to challenge the mainstream mainstream of thought that exists in his day. Some gave the title to Nurcholish Madjid as "Young Natsir". Ideas controversial of Nurcholish Madjid, more instance the idea of secularization, and the slogan, " Islam yes: Islamic Party No " , the implications of such thinking has the caused controversy among the political Islamic Activists who disagreed with the idea. Talent owned Nurcholish Madjid in initiating ideas supported by the mastery of the history of Islamic civilization, and the ability of bilingual has, Because it is the students alumni of pesantren Gontor, and he have a logic competency and philosophy are studied at the Faculty of Islamic Theology IAIN Jakarta, causing many academics who are sympathetic to the fresh ideas of Nurcholish Madjid. The polemic about the idea of Nurcholish Madjid, was a bit dim after he continued his studies to America in the late 1970s until the early 1980s.
After graduated from the University of Chicago, in 1984, Nurcholish Madjid back to Indonesia and Began to revive the Islamic reform thinking, with ideas that are still k ontroversial. Like his thought in interpreting the phrase "la ilah illa Allah", which means
"there is no god but God". The meaning of such a monotheism sentence, led to new controversies among Muslims in Indonesia. Many religious people including scholars who blaspheme his thoughts as heretical thoughts. The idea was actually carried out by Nurcholish Madjid to open up the horizons of semantic thinking , based on the origin of the word "god". Besides that, the influence of hermeneutics, is very thick in the
4 Harun Nasution, Teologi Islam, (Jakarta; UI Press, 1986), p. 120.
construction of the Nurcholish Madjid thought, then the logic of reason is also established established after studying under Fazlur Rahman in Chicago, so that the nuances of neo-modernism, greatly colors the results of the idea of renewal.
The idea of Nurcholish Madjid increasingly found its momentum when he founded the "Paramadina" foundation as a place for the seedbed of his neomodernist ideas. In the view of Nurcholish Madjid, understanding Islam is not only through a textual approach but Islam must be approached also contextually, by correctly understanding the spirit and spirit of Islam itself as a religion that calls for peace ( al-din al-samhah ). Therefore the principles of tolerance and emancipation must be developed by Muslims in their lives.5 The idea of neo-modernism, Nurcholish Madjid, was continued by his followers who were members of Paramadina, who later transformed into educational institutions, and had a separate publication which published ideas of Islamic cosmopolitanism, through literary sources.
Besides, Nurcholish Madjid, in this era also emerged the figure Abdurrahman Wahid, who initiated the importance of introducing tolerance in religious pluralism.
Abdurrahman Wahid, was quite controversial in expressing his ideas that sometimes leads to excessive retention for people who disagree with him. However, after Gus Dur's death (2009), many recognized the merits of his thought in opening aspects of tolerance and pluralism in Islam, which were very important for the life of the nation and state in Indonesia. In this era actually also led to other figures from student activists, who were relatively better known figures who broke the tradition of conventional thinking that became dogma in the community, such as Ahmad Wahib's ideas, which were very well- known through the notebooks published by LP3S Jakarta. The book can be regarded as a reflection of patterns of thought that developed in that era, and Also provides an illustration on how the condition of thinking so s ial religious, the which can be recorded in Ahmad Wahib uncertainty in view of various issues that Arise in Indonesian society. In addition, it can also be mapped how the construction of the notion of Islamic thought among the Muslim youth Activists, as well as the influence of figures from leaders of other student Activists, such as Johan Efendi, in various thinking young intellectuals at that time also portrayed beautifully by Ahmad Wahib.6
Perhaps the rationalist and neo - modernism of Islamic thought movement in Indonesia reached its peak during the period of the 1990s. Because in this period there have been many Muslim figures who are very concentrated in the context of developing
5 Nurcholish Madjid, Islam Kemodernan dan Keindonesiaan, (Bandung: Mizan, 1989), p. 57.
6 Johan Efendi (ed.) dalam Catatan Harian Ahmad Wahib, (Jakarta: LP3S, 1990), p.79.
construction of the Nurcholish Madjid thought, then the logic of reason is also established established after studying under Fazlur Rahman in Chicago, so that the nuances of neo-modernism, greatly colors the results of the idea of renewal.
The idea of Nurcholish Madjid increasingly found its momentum when he founded the "Paramadina" foundation as a place for the seedbed of his neomodernist ideas. In the view of Nurcholish Madjid, understanding Islam is not only through a textual approach but Islam must be approached also contextually, by correctly understanding the spirit and spirit of Islam itself as a religion that calls for peace ( al-din al-samhah ). Therefore the principles of tolerance and emancipation must be developed by Muslims in their lives.5 The idea of neo-modernism, Nurcholish Madjid, was continued by his followers who were members of Paramadina, who later transformed into educational institutions, and had a separate publication which published ideas of Islamic cosmopolitanism, through literary sources.
Besides, Nurcholish Madjid, in this era also emerged the figure Abdurrahman Wahid, who initiated the importance of introducing tolerance in religious pluralism.
Abdurrahman Wahid, was quite controversial in expressing his ideas that sometimes leads to excessive retention for people who disagree with him. However, after Gus Dur's death (2009), many recognized the merits of his thought in opening aspects of tolerance and pluralism in Islam, which were very important for the life of the nation and state in Indonesia. In this era actually also led to other figures from student activists, who were relatively better known figures who broke the tradition of conventional thinking that became dogma in the community, such as Ahmad Wahib's ideas, which were very well- known through the notebooks published by LP3S Jakarta. The book can be regarded as a reflection of patterns of thought that developed in that era, and Also provides an illustration on how the condition of thinking so s ial religious, the which can be recorded in Ahmad Wahib uncertainty in view of various issues that Arise in Indonesian society. In addition, it can also be mapped how the construction of the notion of Islamic thought among the Muslim youth Activists, as well as the influence of figures from leaders of other student Activists, such as Johan Efendi, in various thinking young intellectuals at that time also portrayed beautifully by Ahmad Wahib.6
Perhaps the rationalist and neo - modernism of Islamic thought movement in Indonesia reached its peak during the period of the 1990s. Because in this period there have been many Muslim figures who are very concentrated in the context of developing
5 Nurcholish Madjid, Islam Kemodernan dan Keindonesiaan, (Bandung: Mizan, 1989), p. 57.
6 Johan Efendi (ed.) dalam Catatan Harian Ahmad Wahib, (Jakarta: LP3S, 1990), p.79.
Islamic thought. Amongst the shops that emerged in this era included Munawir Syadzali, Endang Syaifudin Ansari, Jalaluddin Rahmat, Imaduddin Abdurrahim, Amin Rais, Kunto Wijoyo, Syafi'i Ma'arif, Farid Masdar F Masudi, Taufik Adnan Amal , Dawam Rahardjo and others or not. Almost all of these figures have several writings which were very influential in their time among Muslim academics. Munawir syadzali his example be some spread in a book, but the book is the famous Islam dan Tata Negara issued by the University of Indonesia Press. In this book Ahmad Syafii Maarif gives his introduction praising Munawir's monumental work as a figure in depth in the history of Islamic politics.7 While Jalaluddin Rachmat, was famous through the Islam Aktual book published by Mizan. In this book Jalaluddin Rahmat, is good at expressing the ideas of Islamic thought that is packaged with the actual approach, by setting sosial-politics going on in that era, in the regional and international context.8
Likewise Amin Rais, who published a book called "Cakrawala Islam". This book became the target of students studying at the time, due to Amin Rais's critical comments on various problems that occur politically in the country.9Another figure who came up with bright ideas in the context of social history is Kuntowijoyo, who wrote the Paradigma Islam book. Kontowijoyo's book also inspires young Muslim activists in Indonesia, and is a book that is sought after by students both studying at IAIN and studying in several public universities, because of his more objective thoughts in terms of social history.10 In general, the ideas of thought figures that emerged in this era have given color to the importance of ideas of rationalism in Islam in Indonesia.
The next generation in typologies of Islamic thought was later expressed more by the successors after the 1990s, who gave birth to other figures such as Azyumardi Azra, Komarudin Hidayat, and several other Muslim scholars such as Alwi Sihab, who wrote the Islam Inklusif book, this book in fact it can be considered as a book that reflects the openness of Islam, from the phenomenon of Islamic exclusivity, which emerged in the late 1990s before the 1998 reforms. The notion of this figure is more affirming the notion of the importance of Islamic rationalism, more universally, not just in locality. 11
In addition to Alwi Shihab, actually figures like Komaruddin Hidayat, influenced the trend of Islamic academic thought in Indonesia, as well as Azyumardi Azra. This bus
7 Munawir Syadzali, Islam dan Tata Negara (Jakarta: UI Press, 1998), p. 9.
8 Jalaluddin Rakhmat, Islam Aktual, (Bandung: Mizan 1990), p. 78.
9 Amin Rais, Cakrawala Islam (Bandung: Mizan, 1990), p. 67.
10 Kuntowijoyo, Paradigma Islam (Bandung: MIzan, 1991), p. 85.
11 Alwi Shihab, Islam Inklusif, (Bandung; Mizan, 1997), p. 148.