Islamic Movement In Indonesia Research Articles

Muhammadiyah Studies: The Transformation of Research on Islamic Movement in Indonesia

This research aims to describe the studies of the Muhammadiyah movement. Scholars have condukted research, observations, and discussions of the Movement. This research is not limited the Muhammadiyah as an Islamic movement, but also its role as economic,educational, and socio-political movement. Research and discussion on the various dimensions of Muhammadiyah are called "Muhammadiyah Studies". By hitoriographical approach, there are three stages of development in the Muhammadiyah Studies. First, study of the fundamental of islamic teaching (1912-1950). Sceond, the preriod wich the Muhammadiyah Studies as a part of modern islamic studies (1950-200). Thrid, after 200s, Muhammadiyah Studies is Characterized by new themes as a part of papular culture.

REVITALISASI ISLAM KULTURAL

This research aims to explore one of Islamic movements in Indonesia after reformation of 1998. By using qualitative method, it is clear that the demarcation betweeen Islamic tradisionalism and Islamic modernism fluided culturally. Although at the same time polarization both become more political, which is made Indonesian Islamic mainstream loosed elan vital as sosial and cultural movement. There is the contradictory trends in the dynamic of Islamic thought and movement introduced by Islamc minority groups. In one side the trends are multiculturalism, anti coruption movement and appreciation to the local cultures which is ignorenced before by Islamic movement in Indonesia. In other side, political oriented in many Islamic movement is stronger. The dominant of traditional constructions of Islamic polical thought of sunni (fiqh al-siyasah) influenced to the Islamic movement to state orientation at same time ignored the society with their problem and cultural expression. The cultural Islam proposed new understanding to Islamic traditions with hermeneutic and remove the locus of movement forum political Islam to civil Islam.

English

This paper explains why Muhammadiyah, as the biggest Islamic movement in Indonesia, seems to be “silent” in dealing with tension between Indonesia and Malaysia. There are several potential factors of conflict: boundary, culture and migrant workers. Furthermore, migrant worker and boundary may cause casualties. In this regard, Muhammadiyah with its developed and extended membership, organizational structure and international network should take major part in the conflict resolution. However, conflict resolution capacity to respond the tension is becoming problem for Muhammadiyah itself. This paper uses a theory put forward by Becky Nesbitt on the role of INGOs and NGOs in three levels of conflict, namely,latent conflict, escalating hostilities conflict and peace building. The first and second level of conflict require advocacy and the third level employs people empowerment in reducing further conflict. To enhance the capacity, Muhammadiyah needs to transform and formulate a strategic action. In addition, it also needs to improve cooperation, research and network with the international leader and community.

Al-Tawassuṭ wa-l I‘tidāl: The NU and Moderatism in Indonesian Islam

Abstract Moderate Islam is a paradox. In the United States, Muslim intellectuals and activists use this term with super caution and reservation, avoid it when possible. In contrast to that, their counterparts in Indonesia enthusiastically and proudly claim to be the champions of moderate Islam. The question is why those intellectuals and activists from the same religion but coming from different continent and type of country responded the idea of moderate Islam differently, if not contradistinctively. Given that this term is commonly used as a translation of Qur’anic term umma wasaṭ, it is also important to ask the meaning of this term in Islamic history, how Muslim exegetes throughout Islam history conceptualise umma wasaṭ? And finally, how Indonesian Muslims define moderatism after the 9/11 and what are the criteria of moderate Islam in their views? By analysing the concept of moderate Islam as adopted by the Nahdlatul Ulama (NU), the largest Islamic movement in Indonesia, this article shows that the meaning moderate in Indonesia is more theological, while in the US it is more political. Moderate Islam in Indonesia is more related to the doctrine of Aswaja, while in the US this notion has more connection with George W. Bush’s ‘war on terror.’

The Rise of the Liberal Islam Network (JIL) in Contemporary Indonesia

This paper seeks to shed some light on liberal Islamic movements in Indonesia, with specific reference to the Liberal Islam Network (Jaringan Islam Liberal [JIL]). It examines the network’s political, organizational, and intellectual origins, and also addresses an important alternative topic at a time when most scholarly research on contemporary Islam is focused on the phenomenon of Islamic fundamentalism.1 The article’s importance lies in its examination of the network’s rise in light of oversimplified views regarding contemporary Islam’s supposed homogeneity. JIL can be regarded as a social movement that is primarily intellectual in origin and orientation, but one that also has to face continued dialogues with political, social, and cultural circumstances. This paper will argue that JIL’s rise is a product of dynamic local, national, and international circumstances that lead to intellectual dynamism among the younger generation of Indonesian Muslims.

The Rise of the Liberal Islam Network (JIL) in Contemporary Indonesia

This paper seeks to shed some light on liberal Islamic movements in Indonesia, with specific reference to the Liberal Islam Network (Jaringan Islam Liberal [JIL]). It examines the network’s political, organizational, and intellectual origins, and also addresses an important alternative topic at a time when most scholarly research on contemporary Islam is focused on the phenomenon of Islamic fundamentalism.1 The article’s importance lies in its examination of the network’s rise in light of oversimplified views regarding contemporary Islam’s supposed homogeneity. JIL can be regarded as a social movement that is primarily intellectual in origin and orientation, but one that also has to face continued dialogues with political, social, and cultural circumstances. This paper will argue that JIL’s rise is a product of dynamic local, national, and international circumstances that lead to intellectual dynamism among the younger generation of Indonesian Muslims.

Perceptions of Culture in the Islamic Movement: An Indonesian Perspective

Under the banner of Back to the Qur'an and Sunnah , which symbolizes an opening of the door to reason (ijtihad) and scientific enquiry (roh intigat), there has been an ongoing shift in some fundamental notions of Islam. This shift has contributed to the redirection of the Islamic movement in Indonesia since the 1930s. This essay attempts to survey recent developments in the endeavour to re-interpret Islamic notions within the Islamic movement in Indonesia an endeavour which centres around the issue of the relation between religion and culture, and goes beyond the issues posed by the East-West debate. The development of Muslim culture in the future y according to the author, will be shaped by two trends: the constant yearning for reformed Islamic values, and the critical awareness of development in the modern world, which is perceived to be going through a process of structural deformation.

V. Nehru and Sukarno 1919-1942. An Essay in Comparison

In May 1934 Nehru and Sukarno were both in detention. Nehru was in Dehra Dun jail sentenced to two years after having been found guilty of making a seditious speech. Sukarno, also arrested for sedition, was in exile on the island of Flores. For both men it was a period of reflection and analysis, a time to review the progress of the nationalist movement and make some assessment of their own contributions to it. Nehru, more given to introspection than Sukarno, composed his autobiography during this time, and continued with the historical studies he had commenced during earlier prison terms. Sukarno in exile spent much of his time getting to grips with Islam, primarily, it would appear, to prepare arguments to convince the leaders of the Islamic movements in Indonesia of the compatibility of Islam with modernization and progressive political action. In this respect, like Jinnah, he was attracted to the figure of Kemal Attaturk whose general outlook on the relationship between state and religion he endorsed.

The Muhammadijah: A Study of an Orthodox Islamic Movement in Indonesia

The Muhammadijah is generally recognized as belonging to that trend among Indonesian Muslims which reflects traditional Islamic values developed in the Middle East, and hence the label orthodoxl may be applied to the movement. This orthodoxy stresses the Oneness of (tawhid), proper behavior (akhlaq) and proper performance of ritual obligations (fiqh). Transcending these beliefs and behavior is a concern that such religious values are the paramount consideration in life to which all other values must be subservient. The Muslim individual is expected to subject himself to the teachings of God wherever he is and to perform faithfully those obligations. He is also obliged, because of loyalty to the community of believers (ummah) and because there are obligations that only the community can fulfill, to establish, whenever possible, community responsibility for fulfillment of religious obligations.2

Al-Radīkālīyah al-Islāmīyah: Afkāruhā wa Ḥarakātuhā fī Indūnīsīyā al-Ma’āṣir

This article endeavors to explain the notion of radicalism in the context of Islamic movements in Indonesia. Of late, radicalism has become a subject of debate among religious groups, especially radical religious movements such as the FPI (Front Pembela Islam, Islamic Defenders' Front) and the Laskar Jihad (Holy War Fighters). One of the issues debated is whether the term 'radical' is appropriate and indeed reflects their characteristics. Or, what is the right term to use for these groups. An Islamic movement, as one variant of social movements, is a collective first by an Islamic group to use Islamic teaching's norms and values as the foundation of economic, social, cultural and political life. In this context, Islam is not merely understood as a doctrine that regulates relations between man and God, but also as the basis of political life and as the foundation of the state.DOI: 10.15408/sdi.v16i1.492

Back-To-Islam Versus Islamic Moderation Movements In Indonesia

The present study to analyze the social activities of the fundamentalist movements in contrast to those of the moderate Islamic movement in Indonesia. It focusses on two groups in Salatiga Central Java: the Hati Beriman Foundation and the Khadijah Volunteer representing the fundamentalist groups, which they call themselves as the Back-to-Islam movement, and the Muhammadiyah and Nahdlatul Ulama (NU) representing the moderate groups. By observing the activities of those groups and interviewing their key activists, the study investigates their contstations and why the Back-to-Islam group has gained more popularity to te public rather than those of the moderate groups. The results show that that the emergence of Back-to-Islam movements marks a new contestation between Muslim fundamentalism and moderate Muslims in Indonesia. Previously, the contestation focused on debates around the meaning of Islamic texts or teachings, but now it moves forward to get more Muslim sympathy in general. Moreover, that transition arises because of the political defeat of Muslim fundamentalist groups in upholding Islamic law (sharia). Besides, the transition occurred because fundamentalist Muslim groups considered that Muslims in Indonesia were experiencing pressure through radical stigma and terrorism