Wasaṭīyah Islam: Traditions and Challenges in Southeast Asia (original) (raw)
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Miqot, 2023
This research examines the views of Mohammed Arkoun and Hasan Hanafi on Wasatiyah Islam in Indonesia. Both Muslim scholars emphasize the importance of interfaith dialogue and the wise application of religion. This research uses a literature review to collect data from the works of Arkoun, Hanafi, and other relevant sources on Islam and Wasatiyah in Indonesia. The results showed that Arkoun and Hanafi had a significant influence on Wasatiyah Islam in Indonesia. Wasatiyah Islam encourages interfaith harmony and religious diversity through dialog and inclusiveness. The research findings imply that the ideas of Arkoun and Hanafi are important for Wasatiyah Islam in Indonesia and can help develop a moderate and inclusive outlook. Abstrak : Penelitian ini mengkaji pandangan Mohammed Arkoun dan Hasan Hanafi mengenai Islam Wasatiyah di Indonesia. Kedua sarjana Muslim ini menekankan pentingnya dialog antaragama dan penerapan agama secara bijaksana. Penelitian ini menggunakan tinjauan literatur untuk mengumpulkan data dari karya-karya Arkoun, Hanafi, dan sumber-sumber lain yang relevan tentang Islam dan Wasatiyah di Indonesia. Hasil penelitian menunjukkan bahwa Arkoun dan Hanafi memiliki pengaruh yang signifikan pada Islam Wasatiyah di Indonesia. Islam Wasatiyah mendorong harmoni antaragama dan keberagaman keagamaan melalui dialog dan inklusivitas. Temuan penelitian menyiratkan bahwa gagasan Arkoun dan Hanafi penting bagi Islam Wasatiyah di Indonesia dan dapat membantu mengembangkan pandangan yang moderat dan inklusif.
2016
In contrast to countries in Southeast Asia such as Malaysia, Singapore, Brunei Darussalam, and even Thailand, Islam in Indonesia has special characteristics. If these countries have a homogeneous tendency, on the other hand Indonesia is very heterogeneous. The strong hegemony of the authority of the religious life, tend to become a reason for the emergence of a monolithic color in religious life. Otherwise, in Indonesia, the strong pull of the relationship between Islam and the country it self, led to religious practice that necessitates the diversity, the denial of the diversity. The following article examines the religious diversity which apparent since Indonesia emerged as a country. Keywords: dynamics, Islam, Indonesia
Syaikhuna: Jurnal Pendidikan dan Pranata Islam
This study aims to find the concept of Indonesian Islamic moderation from the perspective of maqashid shariah and tries to present forms of Islamic moderation that follow the Qur'an and al-hadith (maqashid shariah). By conducting qualitative research with a descriptive approach through library research methods that focus on observing (examining) previous research studies and analyzing the mils and Huberman models related to conformity with maqashid sharia. This study resulted in the primary forms of Indonesian Islamic moderation, namely: the state of Indonesia, neither a radical religion nor a liberal religion. It is conceptualized in five aspects belonging to the wasathiyah concept, namely: Maintaining Religion (Hifdzu al-din), Nurturing the Soul (hifdzu al-nafs), Maintaining Intellect (hifdz al-aqli), Caring for offspring (hifdz al-nasl). ), Maintaining property (hifdz al-mal). So, the presence of maqashid sharia as a spirit with these five principles in maintaining the integr...
Contemporary Islam in Malaysia and Indonesia
Today Islam is the most extensively practiced religion in Southeast Asia, with over 40 per cent of the entire population being Muslim. In fact, Southeast Asia is the most populous Islamic region in the world (Houben, 2003, p. 150), with Indonesia and Malaysia being the two largest Muslim countries (Osman, 2011, p. 42). It is important to understand Islam and its contemporary influence and significance to better understand the society, social change and to get a better scope of the future in these countries. Currently Indonesia consists of 248 million people where 86.1 per cent are Muslim and Malaysia inhabits approximately 29 million people whom 60.4 per cent are Muslim (CIA World Factbook, 2012). Over the last two decades, both Indonesia and Malaysia have experienced a tremendous Islamic regeneration resulting in a growing and significant role in the two nations (Freedman, 2009, p. 117). This paper will argue that the contemporary resurgence of Islam in both countries is because of a growing Islamic consciousness which is evident in the interaction among three different spheres: the civil society, the political society and the state. This paper will first provide an explanation of Islam and its doctrines and then briefly explain its spread into Southeast Asia. It will then examine the growth of Islam in both cultures as the populations are becoming increasingly pious. Moreover, the impact of citizen beliefs on political parties will be discussed. It will also show the growing influence of Islam in the legal sphere and the final section of the paper will look at the relevance of Islam in the state policies and agendas which reflects and influences the rest of the society. COURSE: Introduction to Asia 1008IBA. 02.10.12
Gagasan Islam Nusantara Sebagai Kearifan Lokal di Indonesia
Panangkaran: Jurnal Penelitian Agama dan Masyarakat, 2020
This study employs a philosophical approach to ideas and thoughts of Nahdlatul Ulama (NU), one of largest Islamic mass organisation in Indonesia, in regards to the way this organisation responds to globalization, providing reference especially to their adherence and Muslim society in general. As many other Muslim organisations, NU has been struggling in to deal with globalization issues, along with its challenges, opportunities, and threats. Initiatives and efforts have been initiated by NU leaders to avoid negative impacts of globalisation for the society. In this regards, NU leaders with their discourse of Islam Nusantara are known for their thoughts and approach in maintaining religious harmony, not only among Muslims but also for Indonesian society in general. The Research focuses on three research questions; firstly, what is the main idea behind the discourse of Islam Nusantara?; secondly, what are the approach employed by NU leaders to promote the discourse of Islam Nusantara?...
Proceedings International Conference on Indonesian Islam, Education and Science (Book THREE)
FTIK IAIN Salatiga, 2017
Religious discourse is one of the most important aspects to be examined in order to understand a social system where religious authorities play a very vital role. Religions have always shaped society in various ways; while at times there have been issues related to religious persecution, at other times religions have also lead to national and societal unity among people. Religious leaders, who are called as ulama in Islam, have the authority and the dominant power to articulate any religious discourse by means of texts, both in written and spoken formats for establishing a social system. There is a strong relationship between the ulama and the ummat which means the believers in an Islamic society. This relationship is often commented with other discourses such as politics, economics and other important ideas in a society. These discourses play a critical role in creating power dominance through creating an authoritarian system where the ulamas feel very convenient to give a verdict on the society regarding any political or social issues. It seems that the ulamas have unquestioned power regarding religion and they use it conveniently in order to superimpose their views even if they are partisan and parochial. Muhammadiyah and Nahdlatul Ulama ( NU) are the biggest Islamic social organization not only in Indonesia but also in the world. Both Islamic organisations have shifted the socio-religious discourses in Indonesia. Muhammadiyah which is earlier established, is well known as modernist Islamic organisation that is very keen to concern on philanthropy. While NU is traditionalist Sunni Islam group and it is as the biggest Islamic social organisation in Indonesia. This organisation was established on January 31, 1926 to preserve the local culture and maintain Aswaja (Ah-al-Sunnah wal Jama’ah) in Indonesia. Abdurrahman Wahid, the grandson of NU founder Hasyim Asy'ari, inherited the leadership from his father, and was later elected Presiden of the Republic of Indonesia in 1999. The NU is visible in the form of accepted traditional culture which is as part of Indonesian culture. The conggres of NU on 1-5 August 2015 declares itself as Islam Nusantara (Archipelagic Islam). This is an ijtihad, theological judgements based on the fundementals of religion, to elevate Islam as rahmat lil ‘alamiin (blessing for the entire universe). It is a concept of Islam which teaches its adherents to live together with others. Besides, this concept is also used to decrease social tensions between Islam and local cultures that have been existed before Islam entering to the society. For Muhammadiyah, Islam is not merely teaching peace but Islam should be progressive in the peaceful coexistence. Therefore Islam is not a religion as such, it is also civilisation. The issues are strongly relevant to current situation of Mulsims in the East and West, which have similar problem called humanity crisis such as Palestine in the East and Islamophobia in the West. However, Muslims still believe that Islamic value will be an alternative value for the future civilization both in the East and West. Besides, Islamic values have proved its history as ethical basis of civilizations. The shared values and cultures have been practised by people in the East and West for long time even when state nation (nationalism) had not been established yet. People to people contact around the world had been taken place to strengthen the shared culture (values). They have similar experience how Islam to manage the country which consists of diversity in culture and at the same time how to encounter social and communal problems such as radicalism, capitalism, and globalisation.