The Concept of Progressive Islam and the Pribumization of Islam in the Locality of Islam in Indonesia

Gus Dur's concept of the indigenization of Islam is related to what is called Islam Nusantara, namely the embodiment of Islam through local traditions and culture of the archipelago. Thus rejecting local forms of Islam which are actually manifestations of Islamic universalism. That is, actually locality is colored by Islam, not vice versa, Islam is colored by locality. So that at this point, the indigenization of Islam found its urgency as a method in forming the Islam of the Archipelago. The formulation of the problem of this research is; What is Gus Dur's concept of humanism in Islam Nusantara and what are Gus Dur's contributions to Islam Nusantara. This study uses library research (library research), which is a collection of data or materials related to the theme of discussion and problems, which are taken from library sources and this type of research uses qualitative methods. The results of this study indicate that the relevance of Gusdur's concept of humanism to the Islam of the archipelago is as follows: First, according to Gus Dur his views on Islam are undergoing major changes. Second, according to Gus Dur, religion must be able to change people's morality by being patient and nurturing each other so that it conforms to Islamic teachings which are believed to be true by providing a good example as the main vehicle in the formation of morality that applies in the midst of a very high pluralistic society. Gus Dur also emphasized the value of monotheism in the concept of maqashid al-shari'ah which is embodied in the concept of kulliyatul khams, namely the aim of sharia to protect basic human rights.

<p>Abdurrahman Wahid (Gus Dur), Indonesia’s fourth president (1999–2001) and leader of the traditionalist Islamic organisation Nahdlatul Ulama (1984–1999), continues to influence Indonesia in positive and meaningful ways despite his death in 2009. He proved that Islam and a pluralistic political culture were compatible and that Indonesian Islam had a global role. His legacy continues through the Wahid Foundation, Nahdlatul Ulama, and the National Awakening Party. The Wahid Foundation operates under the directorship of his daughter, Yenny Wahid, and is dedicated to improving Islam and Indonesian society through documenting religious intolerance and injustice and by issuing recommendations. Following Nahdlatul Ulama’s National Congress in December 2021, its leadership has been dominated by Gus Dur’s allies, including his wife and four daughters, and his former presidential spokesperson Yahya Cholil Staquf, all of whom have a deep commitment to his values. Gus Dur’s former political party, the National Awakening Party, remains another institution which supports pluralism and secular inclusiveness. However, the relationship between Gus Dur’s allies and this party remains fractured, just as it was before he died. Despite an impeached presidency, a fallout with the National Awakening Party, and the considerable time that has passed since his death, he has produced an enduring legacy. Public deference to the late Gus Dur is reminiscent of the nine saints who Islamised Java half a millennia ago. This is because traditionalist Muslims believe that one’s deeds which produce on-going benefits to society will, in the afterlife, continue to accrue religious merit, and millions visit Gus Dur’s grave every year to demonstrate this.</p>

This article explores the thoughts of Gus Dur, a prominent Indonesian leader, on the role of Pancasila as a principle of religious life in Indonesia and its implications for developing inclusive education. The objectives of the article are to examine Gus Dur's perspective on pluralism, inclusivity, and interreligious dialogue, and to analyze the policies and initiatives implemented during his leadership that promoted inclusive religious education. The article employs a literature review methodology with a content analysis approach to explore the relevant literature and scholarly works on Gus Dur's thoughts and the implementation of inclusive education policies. The findings reveal that Gus Dur‘s open vision on Pancasila as state principle and religious life advocated for an inclusive understanding and praxis for Indonesian social and religious life; and in turn, it revealed the importance of inclusivity in religious education. It fostered the development of a generation that is inclusive and tolerant, contributed to harmony and interreligious coexistence in Indonesia, and established a foundation for global openness and respect for human rights. It also helps in overcoming religious conflicts, enriching individual and spiritual lives, and building a society that values diversity and mutual respect.

This research explains the Islamic revelation in the context of the synergy between fiqh and tradition. Using qualitative methods, this research concludes that: first, the pribumization of Islam is the result of the thought of K.H. Abdurrahman Wahid (Gus Dur) by seeking harmonization between fiqh and tradition. Gus Dur referred to the compromising process of Islamization by the Walisongo in spreading Islam in Nusantara as a very effective instrument or medium in the spreading of Islam. Secondly, in the Islamic Pribumization discourse, Gus Dur used the fiqh methodology of al-'ādah muhakkamah and al-'tsābit bi al-'urf ka al-tsābit bi al-nash, which were seen as capable of paying attention to the needs present in the local culture. For example, the greeting assalamu’alaikum is interpreted in the good morning greeting only in the relationship of mu’amalah, not up to the level of worship, in the custom of marriage by carrying out the conditions of harmony, but still given space in expressing their respective cultures while not contrary to religion. Third, based on its historical flow, religious values within culture in the Pribumization of Islam substantially shifted towards the discourse of Islam Nusantara and are now transformed into one of the indicators of religious moderation, namely accommodating a local culture so that it has a relevant relationship therein.

This study aims to explore Gus Dur's views on multiculturalism and the concept of multicultural Islamic education. This research belongs to the category of library research, because the main data source comes from literature review. The collected data is then analyzed using content analysis techniques with a descriptive approach. Indonesia is a country that consists of various ethnic groups, races, ethnicities, religions, languages. This diversity is a uniqueness that characterizes the Indonesian nation, diversity is sunnatullah, but on one side of the diversity often lead to conflicts between groups that have differences from one another. Multiculturalism is an understanding that upholds the values ​​of tolerance between groups with differing views on ethnicity, religion, culture, race, ethnicity and gender, this understanding offers equality between groups, and further promotes human values, namely equal rights to life. One of the ways to provide multicultural understanding is through education. The results showed that Gus Dur's multiculturalism thinking included several aspects, namely, the indigenization of Islam who wanted to integrate Islam with local culture. Democracy and the enforcement of human rights is a logical consequence that is considered as one of the dimensions and an inseparable part of Islamic teachings, so that the commitment to uphold humanitarian values ​​is obligatory. Humanism and plurality are entirely based on a deep understanding of the teachings of Islam and NU's own scientific traditions. The characteristics of Gus Dur's multiculturalism thinking are highly anthropological theological that emphasizes social contextualism. And the results of Gus Dur's thoughts on the concept of Multicultural Islamic education include the idea of ​​Gus Dur in an effort to display the image of Islamic education into social life is a multicultural-based Islamic education. Gus Dur believes that multicultural Islamic education can be done with various approaches and strategies. The curriculum that must be achieved in multicultural-based Islamic education must contain the universalism of Islamic teachings, humanitarian principles, the purpose of education must be emphasized more on the affective and psychomotor aspects coupled with spiritual and humanism aspects. Application of multicultural Islamic education, so that students who study are students who have religious knowledge and have a strong general knowledge in a balanced way.

The plurality of the Indonesian people regarding race, ethnicity, culture and religion must involve the government to intervene to overcome it in the field. With Islam dominating the population in Indonesia, the author is interested in examining how the definition of Islam as a moderate religion is according to Gus Dur, a just leader who is trying to be implemented in Indonesia with such a diverse population. As well as the author also describes how the form of implementation that has been abandoned by Gus Dur's history. This study aims to raise Gus Dur's point of view on Islam, justice and human rights. Islam is a religion that is rahmatal lil 'alamin and moderate for the Indonesian state. Muslims spread a lot of positive things and harmony in the form of values from the Islamic religion itself. Indonesia as a democratic country, is led by a leader, namely the president and oversees many ministers, departments, institutions, assemblies and many more. The duty of a leader is to maintain the trust of the people, to sacrifice for the security and welfare of the people.

He has taken the time to think about Islamic values, nationality, local culture, and play an important role in the development Islam, the Indonesian nation. He maintains religious traditions, ethnicity, including cross-groups, and politics. Gus Dur is a thinker who often gets about from other people. One his remarks as the implementation the idea ​​indigenous Indigenous which once contained controversy, namely Assalamu'alaikum which was equated by Gus Dur with Ahlan wa Sahlan and the idea of Pribumi Islam made a commotion among the NU itself. According to him Islam does not come into conflict with culture, but both them enrich each other, even though there are differences. Islam is peaceful and anti-violence, therefore Muslims need not act violently in defending Islam with any action, let alone in the name Islam.. Islam itself is anti-violence, Islam is peaceful and secure. Islam should protect people who are weak and protect from arbitrary acts outside the law that are often carried out by organizations that act arbitrarily and willingly. Islam sided with the oppressed minority. According to him the relationship between Islam and the State with two offers, namely making Islam as a social ethic in the life the state and the introduction Islam. Abdurrahman saw the Indonesian nation at that time there was a product the intense struggle primary concern: revitalizing the traditional Islamic treasures, gait modernity, and seeking answers to concrete problems that were addressed by Muslims in Indonesia.

This paper tries to explore the basic of cosmopolitant thinking of Abdurrahman Wahid or better known as Gus Dur. Abdurrahman Wahid’s thinking has a holistic spectrum, for example the relation between Islam and democracy, religion and the state, economic people movement, struggle for human rights and anti-violence, struggle for the existence of nation state and except the Pancasila as the guidence of the plural and multicultural Indonesian society. From his several idea’s and concepts above, actually can’t be separated from Islamic universality and local wisdom particularity around society. Religious style of Indonesia has its own peculiarities. It appears on the different shades of Islamic archipelago from other coutries in the Middle East. It deals with the uniqueness of the treasures of the experience and practice of the Indonesian as their adherents. Due to the historical background of the existence of cultural experiences and religious belief of its predecessors from the different shades between Islam Indonesia and Islam from other countries existed. In carrying out Islam, they always maintain its normative religious values based on al-Qur’an and al-Hadith. In addition they also carry out historical teachings, in wich the role of spiritual values, inner values (esoteric) in religion, especially the values of human morality has become a very urgent principle in his life. As religion that carry out a mission of universal humanity, Islam must be adapted with any cultural and local wisdom in the world. The universal principles of Islam, for the example equality, openes attitude, brotherhoods, love each other, peacefull, justice, sovereignity of law, and respectfully each others, was cosmopolitant civilization values of Islam. From this research, founded that the basic of cosmopolitant thinking Gus Dur has clearly and fix references. From this starting point Gus Dur tried to spread it on nationally and globally. Clearly, Islam within, was inherent with universality and particularity values.

Human values are one of the main components of concern in the education field. One of the Muslim scholars who had very high concern for issues related to humanity was Abdurrahman Wahid or who was familiarly called Gus Dur. For Gus Dur, appreciation of human values is at the core of the teachings of Islam. The emphasis on understanding humanity provides a basis for the humanistic attitude that Gus Dur wanted to build. Humanistic education in the concept of Gus Dur is a discussion of human values voiced by Gus Dur which includes universal humanity, human rights and justice. Therefore, this paper intends to discuss humanistic education in Gus Dur's perspective. Keywords: Nilaihumanistic education, human right, justice, Abdur Abstrak rahman Wahid nilai kemanusiaan adalah salah satu komponen utama yang menjadi perhatian di bidang pendidikan. Salah satu cendekiawan Muslim yang memiliki kepedulian yang sangat tinggi terhadap masalah yang berkaitan dengan kemanusiaan adalah Abdurrahman Wahid atau yang akrab disapa Gus Dur. Bagi Gus Dur, penghargaan terhadap nilainilai kemanusiaan adalah inti dari ajaran Islam. Penekanan pada memahami kemanusiaan memberikan dasar bagi sikap humanistik yang ingin dibangun oleh Gus Dur. Pendidi kan humanistik dalam konsep Gus Dur adalah diskusi tentang nilainilai kemanusiaan yang disuarakan oleh Gus Dur yang mencakup kemanusiaan universal, hak asasi manusia dan keadilan. Oleh karena itu, makalah ini bermaksud membahas pendidikan humanistik dalam perspektif Gus Dur.

This study aims to examine the concept of Islamic education from the perspective of Abdurrahman Wahid (Gus Dur), a prominent figure in Indonesian history known for his progressive and humanistic thought, particularly in the field of Islamic education. A qualitative approach was employed using a library research method, with data sourced from books and articles written by or about Gus Dur. Data analysis was conducted using content analysis to explore the meaning and substance of his educational ideas. The findings reveal that Gus Dur viewed Islamic education as a process not only for instilling Islamic values such as justice, equality, and humanity, but also as a means of fostering critical, participatory, and empathetic social consciousness. He emphasized the importance of an inclusive, tolerant, and humanistic approach to Islamic education while rejecting exclusive and discriminatory models. According to Gus Dur, education should promote respect for diversity and uphold human rights. The study concludes that Gus Dur’s educational thought remains relevant and applicable in addressing the complex and multicultural challenges of modern Islamic education. His contributions offer valuable guidance for developing a more open, democratic, and community-oriented Islamic educational system.

This study aims to determine Gus Dur's views on character education. This research is a research with library research method. The analysis technique used to solve a problem is based on some relevant literature or has anything to do with the problem under study. The results of the study show that Gus Dur has a concept of character education that promotes morality in the administration of education. Character education in question is oriented towards the formation of personality and noble character based on the Al-Qur'an and al-Hadith, as well as to seek the values ​​of tolerance. Gus Dur's Islamic education is centered on guiding students to become individuals who are free, self-aware, independent, and free from barriers that impede human rights. Islamic education from Gus Dur's perspective must also be able to face the challenges of the globalization era and not be limited to conventional methods. In addition, Gus Dur paid attention to pluralism education. He wanted to reform public schools and Islamic boarding schools to empower Muslims.

This research is written with the aim of making Generation Z smart in every circumstance. One of them is to imitate and manipulate the way Gus Dur behaves in a variety of circumstances. The method used in this research is the method of library research. Through this method, an analysis of the impact of anything within Gus Dur's leadership management will be carried out. Especially during his tenure as the 4th President of RI against the patterns of thought and decision-making applied by the current Generation Z. The result of this research is that Gus Dur's leadership management has given such a relevant influence on Generation Z's thinking, which can be seen from the openness to change, principle-based leadership, inclusive, attitude to freedom, tendency to conflict, and the courage to try new things. In order not to have a negative impact, neither on himself nor on others. On the other hand, on the characteristics of Gus Dur's leadership in the perspective of glorious management, he is known as a tolerant, moderate, and human rights defender, as well as a promoter of religious freedom.

The present article examines the influence of the thought of KH. Abdurrahman Wahid (Gus Dur) on the formation of postcolonial discourse in the context of Islam Nusantara. In the postcolonial context, the Islamic construction of the Archipelago is inextricably linked to colonial epistemological legacies and the hegemony of external cultures, particularly Arabic. Gus Dur’s thought process can be understood as a deconstructive effort against the dichotomy between “pure” and “local” Islam that was created by colonial powers and puritan movements. It is evident that Gus Dur’s rejection of the uniformity of Arab culture as the sole representation of Islam was underpinned by a sharp critique of arabisation. As an alternative, he proffered the concept of Islamic pribumisation, defined as the adjustment of Islamic expression to local cultural values without sacrificing the substance of the teachings. Furthermore, Gus Dur placed significant emphasis on the necessity of contextualising Islamic teachings, emphasising the importance of re-evaluating Islamic values in accordance with the prevailing social and cultural dynamics of Indonesian society. It is asserted that an approach of this nature will engender the concepts of pluralism and tolerance, which will in turn serve as the primary foundations upon which religious life is to be constructed. The present study employs a qualitative approach, utilising critical discourse analysis of Gus Dur’s ideas and relevant supporting literature. The findings demonstrate that Gus Dur’s thought plays a significant role in formulating the paradigm of Islam Nusantara. This paradigm is characterised by its responsiveness to local realities, its transcendence of religious formalism, and its rehabilitation of cultural dignity as an integral part of Islamic expression. Consequently, the thought of Gus Dur constitutes a significant contribution to the development of a plural, humanist and contextual Islamic civilisation.

This paper examines the intricate dynamics of historical interactions between indigenous citizens and Chinese descendants in Indonesia, focusing on the economic and political dimensions of these relationships. It specifically investigates the significant contributions of KH. Abdurrahman Wahid, known as Gus Dur, in advocating for the rights of Indonesian Chinese citizens through the lenses of humanity and pluralism. Utilizing a qualitative methodology, primarily based on library research, the study reveals that during the New Order, discriminatory policies—most notably Presidential Instruction Number 14 of 1967 issued by President Soeharto—imposed severe restrictions on the cultural and religious practices of Chinese Indonesians. In contrast, Gus Dur emerged as a key proponent of democracy, justice, and human rights, championing freedom of expression and the right to worship according to individual beliefs. His pluralistic and humanitarian perspective played a vital role in defending the rights of Chinese descendants in Indonesia. Ultimately, this study underscores the significance of Gus Dur's legacy in the ongoing struggle for equality and human rights within the context of Indonesia's diverse population.

Dr. KH. Abdurrahman Wahid (Gus Dur) is an Indonesian Muslim figure and a leader in politics who became the fourth president of Indonesia, with a term of office from 1999 to 2001. Gus Dur is known for his unique and phenomenal self, this can be proven by the fact that he spent approximately two years during served as president Gus Dur was able to reshuffle more than 10 ministers who were in the ranks of his cabinet, some of these ministerial figures were also major figures from parties who were influential in politics at that time. Gus Dur's sacrifice in the eyes of society turned out to be so great that it raised several questions from the people's point of view "What is a good type of leadership?" and "Where is the policy given by Gus Dur?". To answer these questions, a qualitative research approach is needed in order to be able to process data comprehensively regarding the typology of Gus Dur's political leadership. From this, it is concluded that the leadership typology of Gus Dur is a charismatic and transformational leader.