Indonesian Muslim Intellectuals Research Articles

Impact of Postmodernism on the Thought of Indonesian Muslim Intellectuals (IMIs)

Postmodernism is a worldview that borrowed its nomenclature from an era after modernism into progressive thought that turned into a reputed idea denouncing the absolute truth, affirming relativism, pluralism, and hermeneutics. The current study attempted to disclose their impact on the thought of Indonesian Muslim intellectuals (IMI). However, the depiction of the idea of postmodernism and its embedded concepts would precede it. The current study was based on a qualitative research design and the data was utilized from the prevailing discourses in mass media, journal articles, books, MA thesis, and PhD dissertation. To analyze the data, descriptive and critical analysis methods were adopted. The research determined the impact of postmodernism on the thought of IMI which can be identified in three major issues namely, in the Qur’ānic studies, in gender equality, and in religious pluralism. In a number of articles, books, and theses the IMIs have applied the postmodern hermeneutic approach to Qur’ānic studies uncritically. Consequently, it can shift or override the science of interpretation in Islam (tafsīr). In gender equality, the influence is even clearer, since the IMIs applied this postmodern doctrine and search justification from the Qur’ān by using hermeneutical approach which brought about discrepancies in legal decisions. The impact of postmodern relativism on religious pluralism is apparent. In this part, the IMI discourses revolve around the validity of all religions, implying the denouncement of absolute truth or the exclusivity of religion, including Islam. In fact, each of the three major issues could be scrutinized further.

Kajian Modernisasi atas Pembaharuan Islam Nurcholish Madjid

Nurcholis Majid is an Islamic thinker who has had a strong and broad influence in the history of Indonesian Islamic intellectualism. His thoughts had a very broad impact on Islamic religious life, and more than that, he even became a reference and direction for Indonesian Muslim intellectuals. One proof of how strong Nurcholis Majid's influence is is that he succeeded in developing intellectual discourse among Islamic society in a modern, open and democratic way. The type of research carried out by the researcher is normative legal research, because the researcher uses library materials as the main data to analyze cases, this research specifically examines Nurcholish Madjid's Study of Islamic Reform. Modernization according to Nurcholis Madjid means rationalization, namely to obtain maximum efficiency in thinking and working, for the happiness of mankind is an imperative and fundamental command of God. Modernization means thinking and working according to fitrah and Sunnatullah (divine law) which is haq (because nature is haq).

Scenario Planning of Islamic Banking Industry Development in Indonesia

Islamic banking has become known in Indonesia since the operation of Bank Muamalat Indonesia, which was initiated by the Association of Indonesian Muslim Intellectuals (ICMI), the Indonesian Ulama Council (MUI) and the government, in 1992. The large number of Islamic banking players existing now in fact does not automatically boost the growth of the market share of Islamic banking assets to total bank’s assets in Indonesia. Islamic banking had experienced a trap of 5% market share for quite a long time before finally being able to pass it in 2016 and reached 7,03% in August 2022. The purpose of this study is to provide strategy through scenario planning for the development of the Islamic banking industry in Indonesia so that it can add insight and alternatives for all relevant stakeholders. This research will use a qualitative research methodology that uses primary data and secondary data. Scenario planning is developed based on the results of an analysis of the driving forces which are considered as critical uncertainties. The driving forces themselves are obtained based on the results of an analysis using the Porter's 5 Forces framework, PESTEL and SWOT (Strength, Weakness, Opportunity, Threat) analysis to find out its relevancy. These driving forces were then discussed through in-depth interviews with respondents to determine which were the most critical (Critical Uncertainties). Two critical uncertainties defined during this study are Government and Regulations Support as well as Prices and Services. Four (4) scenarios are built using those two critical uncertainties following the scenario planning methodology. The scenarios are called Fast and Furious, Imperfect, The Survivor, and The Skyfall.

AL-GHAZALĪ (1058-1111) IN THE EYES OF CONTEMPORARY INDONESIAN MUSLIM INTELLECTUALS

Indonesian Muslim intellectuals have positioned Al-Ghazalī differently. Some accuse him of being responsible for the decline of the Islamic civilization, while others regard him as very influential in making the so-called Islamic rationalism. This paper aims to challenge the above two assumptions respectively through in-depth reading and analysis of the major works of each proponent. It is concluded that current studies on Al-Ghazalī in Indonesia have not moved on from the old-fashion studies, which portray him negatively. However, his thought is very significant in directing discourses on theology and Sufism in Indonesia.

The ICMI (Association of Indonesian Muslim Intellectuals) and Its Political Tendency during the Indonesian New Order

The Association of Indonesian Muslim Intellectuals (ICMI), which was founded on 7 December 1990, was an important and quite populist organization during the end of the New Order. This article aims to explain the political tendencies of ICMI in Islamic politics in Indonesia. This article uses a historical approach from available documents such as articles, books and others. This article finds that the establishment of ICMI in its development was used by its members as a political tool. Between the State (the New Order government) and ICMI have a mutually beneficial relationship. On the one hand, with the existence of ICMI, Muslim groups who are members of ICMI are easier to promote Islamic values to the State so that the State is expected to be more Islamic. On the other hand, the New Order State used ICMI as a political tool. The New Order embraced Muslim groups into ICMI to support the continuation of the New Order's political power.

Gagasan Islamisasi Ilmu Pengetahuan: Syed Muhammad Naquib Al-Attas Dan Intelektual Muslim Indonesia

The Islamization of the science movement arose due to Muslim intellectual concerns about the scientific crisis experienced by Muslims because it was contaminated with secular-based Western science and was incompatible with Muslims because it separated religion from science. The purpose of this study is to raise the idea of Islamization of science by Syed Muhammad Naquib al-Attas and the response of several Indonesian Muslim intellectuals to the idea of science. By looking at the characters' essays and descriptive-analytical-critical methods, the researchers found that al-Attas offered the concept of Islamization of science and the concept of Islamic education. Meanwhile, Indonesian Muslim intellectuals offer the concept of the Islamization of science in the integration-interconnectivity of knowledge. The concept of integration of knowledge precedes or surpasses the Islamization movement of Naquib al-Attas because this movement was motivated by the Islamic renewal movement that was born at the end of the 19th century, long before the Islamization of science was born in the 20th century.

Fikih Indonesia dalam Perspektif Pemikiran Hasbi Ash-Shidieqy dan Hazairin

Ash-Shiddieqy’s introduction of the term Indonesian fiqh was a compromise between Indonesian nationalism and Muslim reformism. By making Indonesian customs one of the sources of Indonesian fiqh. His conceptualization of “Indonesian fiqh”, through his immersion in classical Arabic texts and the writings of later reformers from the Middle East, and Hazairin’s emphasis on the role of particular cultural circumstances in shaping the Islamic content of Indonesian law, both show a comparable comparison. initiatives in the 1980s and 1990s. All of these writing initiatives continue to be the backdrop for legal discussion and debate among Indonesian Muslim intellectuals in the early twenty-first century. Indonesian fiqh can be interpreted as a concept of fiqh that is more locally based in Indonesia. Hasbi As-Shiddiqi and Hazairin are the two figures who initiated the Indonesian model of Fiqh, in addition to other scholars. Hasbi Hasbi was one of the reformers who offered his ideas comprehensively, starting from his concept of “Indonesian Jurisprudence”, to legal reform that includes both principles and methods. Meanwhile, Hazairin proposed the development of a new inheritance system which was interpreted and elaborated based on the scriptural perception of the Qur’an and Sunnah that it was not a patrilineal system, but a bilateral one, namely the family model

Membincang Pembubaran Front Pembela Islam dalam Framing Pemberitaan Republika.co.id

The Indonesian government's decision to dissolve the Front Pembela Islam (FPI) has sparked controversy. Republika.co.id is one of the online media that intensively reported on the disbandment of FPI three days after the government's decision was delivered, which was to release 47 stories on its online site. This article aims to find out how the Republika.co.id media framed the issue concerning the history of Republika as a media that was created by the Indonesian Muslim Intellectuals Association (ICMI), one of the famous Islamic groups in Indonesia. In addition, this article also analyzes how media framing is related to media ownership to see the media's alignment with power. This article uses framing analysis by Zhongdang Pan and Gerald M. Kosicki to determine how the text strategy of media builds frames. The results show that the Republika.co.id remains critical of the government's policy of disbanding FPI as an organization even though the media owners are part of the government.

ISLAM DAN NEO-MODERNISME/ POST-MODERNISME: Perspektif Nurcholish Madjid dan Abdurrahman Wahid

The Western has always insulted Islam as an out of date, irrational, dogmatic, mystical, static, undemocratic religion and so on. Despite the fact, Islam is a religion that rahmatan lil ‘alamin, dynamic and democratic. But the Western negative assessment of Islam is very strongly attached to their memory. So it’s quite difficult to change the Western understanding of Islam. Furthermore, Islamic societies who are too fanatical tend to shut down and reject the modern era. That is what make the problem more complex. Therefore, Indonesian Muslim Intellectuals sought to overcome this problem by developing Neo-modernism/ Post-modernism (in the 20th century). This is in accordance with the purpose of this article which is to find out Islamic discourse and Neo-modernism/ Post-modernism in the perspective of Nurcholish Madjid and Abdurrahman Wahid. The Research was conducted using a qualitative approach of the type of library research. The results of this study indicate that according to these two figures Post-modernism can be used as a bridge to develop Islamic thought as a religion that will always exist in all space and time, but Islamic values must remain radiated in the modern era. Thus, as Muslims especially intellectuals must be able to balance religion and general science.

Islamic Renewal Project: Ḥassan Ḥanafī and Indonesian Intellectual Muslims

<span class="fontstyle0">This article aims to examine the Islamic reform project through the reconstruction of theology and thought carried out by Ḥassan Ḥanafī and Indonesian Muslim intellectuals. Ḥassan Ḥanafī considered the need to reconstruct classical theology, which is regarded as too abstract in describing theological terms and does not have a strong practical basis as a value for the action. In criticizing classical theology, Ḥassan Ḥanafī offers two theocentric theories, namely language analysis, and social reality analysis. Conducting library research that relies on written materials and analyzed with content analysis techniques, the present study shows that Ḥassan Ḥanafī’s theoanthropocentric theological ideas have intersections with the development of Islamic thought in Indonesia. This can be proven by the translation of Ḥassan Ḥanafī’s books and examining his thoughts in Indonesia. Apart from that, Ḥassan Ḥanafī’s thoughts find relevance in Indonesia because Indonesian Muslim scholars carry out similar reform projects.</span> <br /><br />

Islamic Economics Development in Indonesia: Reflection on Contemporary Thoughts of Muslim Intellectuals

This study aims to establish the record of accomplishment of the strong hallmark of Islamic economic thought and its contribution to economic development. The ideas rooted from the Muslim intellectuals in Indonesia, the scholars of the State Islamic Religious Colleges (PTKIN) as institutions mandated in developing Islamic economics and human resources, were discussed to outline the multifaceted phenomenon of Islamic economic development. This study scrutinizes ideas conveyed in internationally reputed, Sinta 1-indexed, Web of Science-indexed, or Scopus-indexed journals. This study outlined a qualitative approach in the form of library research using content analysis. This study disclosed that Indonesian Muslim intellectuals brought to light the issue of zakah excessing other themes in the Islamic economy as the solution to perennial problems of the social, political, and cultural conditions of Indonesian society. The results of this study contribute to the views of Islamic economic concept and practice as insights and references of its continuous development in Indonesia.

BETWEEN UNITY AND DIVERSITY: Resketching the Relation between Institutional-Affiliated Indonesian Muslim Intellectuals and the Government (1990-2001)

This article describes the relation between institutional-affiliated Muslim intellectuals and the government in Indonesia during the period of 1990-2001. By analyzing the interview data and documentary studies, it tries to resketch the historical context of social and institutional relation of Muslim intellectuals. This article finds that pluralism is a notion which can be used to sociologically describe the diversity of Indonesian Muslim intellectuals, occasionally leading them, both with and without an institutional association, to different difficulties to unite each other. It maintains that the way Muslim Intellectuals appear to be close to, or distant from, the government depends heavily on who becomes the president or who is in the centre of power. They tend to be close to the government if the president comes out of their social affiliation. The opposite goes the other way around. The fact that unity and diversity exist in Indonesian Islamic organizations and institutions, it suggests, just follows the need and the demand of their members.

Contained-Opposition, Opposition Movements in Indonesia: A Case Study of ICMI

Many inquiries have been made about the existence of Ikatan Cendekiawan Muslim Indonesia (ICMI - phonetically: Each Me - Asociaton of Indonesian Muslim Intellectuals), notably after Bachruddin Jusuf Habibie resigned form the presidency, and 'Gus Dur' (a nickname of Abdurrahman Wahid) was elected as the new president of Indonesia (the fourth president) for the period 1999-2004.

ANALISIS JARINGAN EKSTERNAL ICMI ORDA ACEH BARAT

The purpose of this study was to find out about how the role of ICMI (Indonesian Muslim Intellectuals Association) in building external communication networks. The data collection method used for this research is qualitative. Data collection techniques used were direct observation and interview. This research is located in West Aceh Regency, precisely in JLN Sisingamangaraja No. 99 Gampa Village, Meungaboh Dirundeng STAIN Campus and informants in this study amounted to 8 people. Data analysis was performed using a qualitative descriptive approach. The results of the study conducted by the author show that the external communication network conducted by the ICMI organization (Indonesian Muslim Cendiawan Association) uses 3 indicators in it, namely (1) personal networks, where the relationships owned by the chairman and the management tend to be more frequent. (2) organizational networks, a link of elements in which they are interconnected. Building cooperation with other organizations, while the network is built usually through a daily board. (3) Global Network, an object that connects the ICMI network with other institutions. From the results the authors consider that the network built by ICMI of the West Aceh Order tends to be carried out by the daily chairman, the lack of involvement of the management in building the external network at the institution due to the factor of the vacuum of activities that had been agreed upon previously and the busyness of the management who work as lecturers, entrepreneurs, dayah leaders and so on. However ICMI the West Aceh Orda also conducts good activities at the national level.

Returning to the Religion of Abraham: Controversies over the Gafatar Movement in Contemporary Indonesia

ABSTRACT This article explores the idea of ‘Milah Abraham’, a term used and advocated by Ahmad Mushaddeq and Mahful Muis, the founders of Gafatar (Gerakan Fajar Nusantara/Archipelagic Dawn Movement). Mahful Muis, a prominent companion of Mushaddeq, has written many works about the idea of the religion of Abraham. This article answers the questions of how the idea of Milah Abraham emerged, and what are the implications of its emergence in the context of plural Indonesian Islam. Based on interviews and the written works of both Gafatar leaders, this study explores the idea of the religion of Abraham and how it can go beyond Judaism, Christianity and Islam to a new spirituality that combines the three religious traditions. The idea of Milah Abraham not only offers a new syncretism in the context of plural Indonesian Islam, but also challenges the establishment of Islamic orthodoxy in the country. Since the 1970s, the idea of returning to the religion of Abraham has contributed to the discussion of pluralism among many Indonesian Muslim intellectuals.

Life of Muslims in Germany, and Its Contextualisation to Indonesian Islam

A PPIM’s junior researcher together with 13 young Indonesian Muslim intellectuals participated in Life of Muslims in Germany Program organized by Goethe Institut during 8-21 July 2018. This event explored Muslim everyday life in Germany through academic and cultural discussions in universities, research and cultural centres, and state officials. Therefore, this document is his insight to describe Muslim life in Germany and its contextualisation for Indonesian Muslim based on experiences in this program. This document article depicts two main issues which are happening in Germany: Muslim integration after the wave of refugees as a result of bloodiest conflict in Middle East and German government’s policy in religious pluralism issues. This program had been initiated in order to bridge cultural understanding for Indonesia, as the most populous Muslim country in the world, toward Muslim life in Germany. Indonesia has been considered as a strategic country which stands for disseminating moderate Islam. In addition, Dr. Heinrich Blomeke, Goethe-Institut, Institute and Regional Director Southeast Asia/Australia/New Zealand, said “the participants will engage in academic discussions and visit Muslim cultural organisation to obtain an insight about Muslim everyday life in German secular state. This program gives an opportunity for them and some Germany’s institutions to share their ideas regarding the experiences of Muslim life in Germany and Indonesia”.

Indonesian Translation and Appropriation of the Works of Shariati and Hanafi in the New Order’s Islamic Discourses

This paper discusses the discourses of Indonesian Muslim intellectuals on the works of Ali Shariati and Hassan Hanafi in Indonesia’s New Order. The literature discussed here consists primarily of the articles written by prominent Indonesian Muslim intellectuals, and most of the articles were introductions to the translated books of Shariati and Hanafi. The articles shows us that Shariati’s and Hanafi’s ideas were received, interpreted, criticized, and appropriated by the intellectuals in order to make them relevant to the Indonesian context.The idealization of Shariati as an intellectual, a more open attitude towards Shi’ism, and the discussion of his socialist tendencies could not be separated from the demands of the Indonesian political situation during the New Order. Likewise, Hanafi’s ideas on the relation between religion, ideology and development, and the Islamic Left and Occidentalism found their relevance to the Indonesian socio-political context.Therefore, the discourses are elements of the New Order’s Islamic discourses.DOI: 10.15408/sdi.v25i2.7181

MEANING DIFFERENCES BETWEEN TWO QURAN TRANSLATIONS IN ACTIVISM ERA IN INDONESIA (IDEOLOGY IN TRANSLATION ANALYSIS)

This article attempts to investigate the influence of ideology concept in Quran translations in Indonesia. The extent to which the ideology can influence the translators’ style and choice of words that will shape the receivers’ worldviews. In the lead up to Indonesian independence, when young Muslim intellectuals began to be moved to understand their religion well, so as not to be regarded as an underdeveloped religion, two translations appear: De Heilige Qoer-an by Maulana Muhamamad Ali and Tafsir Quran Karim by Mahmud Yunus. The two translations have similarities in the writing of a modern style. Both also attempt to translate the Quran in line with the development of science, and assume there is no dispute between revelation and creation, so the works are favored by Indonesian Muslim intellectuals. However, although they have the same concept of translation, many verses are translated differently, especially the verses about the miracles of the prophets and the privileges of Isa (as). The differences are noticeable; this is much related to the ideology background of the two translators. De Heilige Qoer-an brings Ahmadiyya ideology while Tafsir Quran Karim holds to the opinion of the prominentscholars, including the scholars of Indonesia.

Jenis Penelitian Tafsir Di Indonesia


 
 
 Toni John as quoted by Federspiel in the introduction of the Popular Indonesian Literature The Qur’an book states that Indonesian Islamic Thought since the 16th century was very great and produced many articles about Traditional Islamic Sciences. Hamzah Fansuri, Ar-Raniri and Syamsudin from Pasai were important scientists at that time, the latest works written by Ar-Raniri had expanded beyond Sout- heast Asia. This scientific culture was then followed by his students and generations after him to this day. In terms of its writing method, the interpretation of the Koran written by Indonesian Muslim intellectuals varies. Diversity can be seen in terms of language, letter usage, langua- ge style and writing method. The variety of languages used is Dutch, Arabic, Javanese, Malay-Jawi and Indonesian. The diversity of letters is seen from the use of Malay and Latin Arabic letters. In terms of met- hods, some use the tahliliy (analytical) method, maudhu’i (thematic) or a combination of both.
 This article discusses the study of various types of interpretive research in Indonesia that do not yet fully have connections on many sides. The author views that the type of interpretation in Indonesia can be divided into two forms of classification. First, in terms of writing interpreta- tions which are classified into two things, namely using scientific and non-scientific writing standards. Second, in terms of interpretation re- search, which is divided into three research models, namely: Descripti- ve, explorative and developmental.
 
 

OTORITAS KEAGAMAAN DAN FATWA PERSONAL DI INDONESIA

Fatwa is not only produced by a religious institution such as the IndonesianUlema Council (MUI), Nahdlatul Ulama and Muhammadiyah, but also by a religious leader nowadays. The use of social media and websites makes more easily for a religious leader to spread out their own opinion. People, now, are more interconnected with each other. Religious experts spread their religious views through personal websites an even through social media. Through their personal websites, Indonesian Muslim intellectuals, Nadirsyah Hosen andFiranda—for example—use their personal websites to spread their religious ideas. It is interesting to read both views of this character because they both have different educational background. Nadirsyah Hosen was graduated from Western University, while Firanda was educated in Saudi Arabia. This article dissects on some of these questions: Using content analysis methods, this study answers some questions; what are their concerns? How do contemporary issues influence their religious views? The study finds that both use a variety of scientific arguments based on various literature. At some level, Nadirsyahtries to combine classical and modern literature, while Firanda focuses on the use of classical literature. Each of these approaches has implications for their personal ideas.