Indonesian Journal of Islam and Muslim Societies
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Globalization and the thought of unity in diversity of Badiuzzaman Said Nursi in the light of his magnum opus Risala-i Nur
Get PDFBadiuzzaman Said Nursi had always looked at the world as one componentglorifying the one creator and testifying to His greatness. The universality hebelieved in, came into contradiction with the universality that results fromglobalization as it is generally understood and illustrated. People of economicallyless auspicious countries become themselves agents of globalization intheir own places. This is why the effects of globalization are more harmfulthan those of colonialism. Globalization recruits its soldiers from among peopleit invades and expands to swallow the remnants of their culture and selfesteemby making them follow the model of those who are more powerfuland who possess more.Badiuzzaman Said Nursi selalu memandang dunia sebagai salah satu komponenuntuk memuliakan Sang Pencipta dan menyaksikan kebesaran-Nya. Universalitasyang dipercayainya, berlawanan dengan universalitas yang dihasilkan dariglobalisasi seperti yang umum dipahami dan digambarkan. Masyarakat dariNegara-negara yang secara ekonomis kurang beruntung menjadikan diri mereka sendiri sebagai agen globalisasi di negara mereka sendiri. Inilah sebabnyamengapa efek globalisasi lebih berbahaya daripada kolonialisme. Globalisasimerekrut tentaranya dari kalangan orang-orang yang menjadi sasaran serangnyadan menelan sisa-sisa kebudayaan mereka serta harga diri dengan membuatmereka mengikuti model mereka yang lebih kuat dan memiliki kelebihan
The Impact of digitization on the religious sphere: televangelism as an example
Get PDFOver the past few decades, televangelism has emerged as one important media phenomenon, inter alia, among Muslim communities. As a phenomenon, televangelism is interesting in many respects; it is a manifestation of the phenomenon of "info-tainment" as televangelists integrate entertainment features such as sound effects and music in their sermons. It is also a manifestation of the rise of the celebrity culture as televangelists have become 'media celebrities' with thousands of hundreds of fans and followers on social media networks. Thematically, this study is divided into two main sections. First. I delineate the characteristics of televangelism as a novel form of religious expression in which televangelists adopt a modern style and use colloquial language; and in which televangelists present religion as a source of individual change. I have argued that these features seem to have granted televangelists popularity particularly among Muslim youth who view televangelism as a new form of religious expression that is modern in appearance and relevant to their everyday lives.The study has further highlighted the importance of digital media technologies in popularizing televangelists' programmes and sermons. Drawing on two case studies of popular televangelists, namely Amr Khaled and Hamza Yusuf, the study has shown that televangelists draw on a plethora of digital media tools to extend the visibility of their programmes including websites and social media networks. The study has found that televangelists' fans play an important role in popularizing televangelists' programmes. Moreover, the study relates televangelism to the rise of digital Islam. The study has argued that digitization and the increase of literacy rates have changed the structure of religious authority in the twenty first century, giving rise to new voices that are competing for authority. Having provided an explanatory framework for the phenomenon of televangelism, the study moves in the second section to critique televangelism as an 'info-tainment' phenomenon.Drawing on Carrette and King's Selling Spirituality, one issue that the study raises is the extent to which televangelism fits into the modern form of 'spiritualities'. Rather than being a critical reflection of the consumer culture, modern spiritualities seem to 'smooth out' resistance to the hegemony of capitalism and consumerism. I have proposed that it is through a content-related analysis of televangelists' sermons that one can get a nuanced understanding of how the discourses of particular televangelists can possibly relate to dominant (capitalist) ideologies, how structures of power are represented in their discourses and what their texts may reveal about the socio-historical contexts of Muslims in the twenty first century
Nationalism and Islam: Perspective of Egyptian and Syrian Muslim intellectuals
Get PDFThe problem of the relationship between nationalism and Islam has historicallyrevealed dynamic discourses, but seems to have gained little attention.This problem is important not only in understanding the modern discourseon Islam and nationalism but also in promoting a dialogue between Islamand the West. This paper attempts to show how the best known of Muslimintellectuals from Egypt and Syria during the 19th and first half of the 20thcentury, managed to fuse Islamic concepts and nationalism together into asingle, unified discourse. This paper approaches the question in two differentways. In order to provide a context, the first section reviews how nationalismemerged and influenced the Muslims. The next section studies how Muslimintellectuals have responded to foreign ideas in general and nationalism inparticular, and how some of them have attempted to work out a compromisebetween nationalism and Islam.Masalah hubungan antara nasionalisme dan Islam secara historismengungkapkan wacana dinamis, tetapi tampaknya telah mendapatkan sedikitperhatian. Masalah ini penting tidak hanya dalam memahami wacana modernIslam dan nasionalisme, tetapi juga dalam mempromosikan dialog antara Islam dan Barat. Tulisan ini mencoba untuk menunjukkan bagaimana intelektualMuslim ternama dari Mesir dan Suriah pada paruh ke-19 dan awal abad ke-20,berhasil memadukan konsep-konsep Islam dan nasionalisme bersama-samamenjadi satu wacana. Makalah ini mendekati persoalan ini dengan dua carayang berbeda. Dalam rangka memberikan konteks, bagian pertama mereviewbagaimana nasionalisme muncul dan mempengaruhi umat Islam. Bagianberikutnya mempelajari bagaimana intelektual Muslim telah merespon ideideasing pada umumnya dan nasionalisme pada khususnya, dan bagaimanabeberapa dari mereka telah berusaha untuk bekerja untuk mengkompromikanantara nasionalisme dan Islam
Minority groups in Ottoman Turkey before 1856: different arrangements of the Jews and the Christians under Millet system
Get PDFOne of the exceptionalities of the Middle East is the existence of sectarianidentities along with late modern institutions, such as nation state. Whilemodern states in the region struggle for coexistence, imperial authorities, especiallyOttoman, was relatively successful to endure its rule over differentidentities as minority across region. It is recorded that the Ottomans’ longhistory as imperium is supported by their ability to develop and implementsystem to incorporate different identities under their rule known as milletsystem. Historical exploration as used in this paper suggests that the conceptwas adopted from Islamic teologic tradition in respond to the reality of mixturesociety in newly conquered territories which resembles the character ofthe Ottomanism itself since Suleyman. The mundane aspect of the milletsystem can be seen from the way of the Ottomans’ rulers handling the majorminority groups such as Greeks and Jews based on their personal or social andeconomic capabilities. One of the obvious beneficial relations with the groups is the ability to do trading and fill positions in foreign services that lead particulargroup to enjoy better position in bureaucracy and society. The differences,in fact, have influenced the arrangement and treatment of the Ottomanrulers towards them over time which were also heavily affected by politicalchanging in the case of the Greeks for example. Therefore, the arrangements ofthe minority groups are based on mutual benefit that suits both objectiveswhich was able to last for centuries. However, it is also found that the Greeksand Jews’ ability to survive is heavily based the character of Ottoman bureaucracywhich is patrimonial. In that case, patronage relation is important andacknowledgement on merit and achievement is rarely found.Salah satu aspek yang membuat kawasan Timur Tengah berbeda adalahkeberadaan identitas-identitas yang bersifat sektarian bersamaan dengandibangunnya lembaga-lembaga modern, seperti negara bangsa. Sementara konsepnegara terkini di kawasan itu berjuang untuk mempertahankan kehidupanssecara bersama, penguasa-penguasa kerajaan seperti Ottoman, dapat dikatakanberhasil mempertahankan kekuasaannya atas kelompok-kelompok masyarakatkecil dengan identitas yang berbeda di berbagai wilayah. Tercatat bahwa sejarahpanjang Ottoman sebagai sebuah kerajaan didukung oleh kemampuan merekauntuk membangun dan menerapkan sebuah cara yang dikenal dengan milletuntuk menerima dan menyerap identitas yang berbeda di bawah kekuasaanmereka. Penelusuran sejarah seperti yang dilakukan di dalam tulisan inimenyarankan bahwa istlah millet itu diambil dari tradisi teologi Islam sebagaitanggapan terhadap realitas kemajemukan masyarakat di daerah-daerah yangbaru ditaklukkan dan ini pada dasarnya menggambarkan ciri khas dari carapandang Ottoman sejak Suleyman. Unsur keduniaan dari sistem tersebut dapatdilihat dari cara penguasa-penguasa Ottoman menangani kelompok-kelompokminoritas yang utama seperti Yunani dan Yahudi yand didasarkan ataskemampuan perorangan ataupun kelebihan ekonomi dan sosialnya. Salah satucontoh nyata hubungan yang saling menguntungkan dengan mereka adalahkemampuan untuk berdagang dan mengisi jabatan-jabatan di kantor hubunganluar negeri yang membuat sebagian dari mereka menikmati posisi yang lebihbaik di pemerintahan maupun masyarakat. Perbedaan-perbedaan itu, padakenyatannya, telah mempengaruhi pula penanganan dan perlakuan penguasapenguasaOttoman terhadap mereka dalam jangka waktu yang lama yang juga dipengaruhi oleh perubahan politik seperti yang terjadi pada kelompok Yunani.Karenanya, penanganan yang berbeda terhadap kelompok-kelompok minoritasitu pada dasarnya saling menguntungkan dan hal itu sesuai dengan kebutuhankedua belah pihak dan mampu bertahan dalam kurun waktu berabad-abad.Selain itu, tulisan ini juga mengungkap bahwa kemampuan kelompok Yunanidan Yahudi untuk mempertahankan posisi mereka di hadapan penguasabergantung kepada karakter birokrasi Ottoman sendiri yang bersifat patrimonial.Dalam kasus ini, hubungan yang bersifat patronase menjadi penting danpengakuan terhadap prestasi dan pencapaian kerja dapat dikatakan jarangditemukan
Teaching religions in Indonesia Islamic Higher education: from comparative religion to Religious Studies
Get PDFThis article focuses on how the study of Comparative Religion conducted in Indonesian Islamic higher institutions, i.e. on both UIN Yogyakarta and Jakartasince the beginning of the New Order (1960s) to Reform era (2014). The focus of the study was on models/approaches and main issues. In general, for more than half a century, the comparative study of religion is not been done for academic purposes an sich. Just within the new last decade that theoretical studies of Comparative Religion began developed. Another important thing that the study of Comparative Religion in Indonesia, although mostly referring to the methodological sources of the West and the Middle East, but ithas always been associated with religious and cultural context of Indonesia.Therefore, the study on both UIN Yogyakarta and Jakarta always deliver courseson religions that live in Indonesia alongside with Indonesian contemporary issues. In the reform era, though still using Comparative Religion’s term, butit looks religious studies such as used in the West. Thus, its “form” or “clothes”is Comparative Religion but it is religious studies. Artikel ini fokus pada bagaimana studi Perbandingan Agama yang dilakukan di lembaga-lembaga pendidikan tinggi Islam Indonesia, yaitu pada UIN Yogyakarta dan Jakarta sejak awal Orde Baru (1960) Reformasi era (2014). Fokus penelitian adalah pada model/pendekatan dan isu-isu utama. Secara umum, selama lebih dari setengah abad, studi perbandingan agama tidak dilakukan untuk tujuan akademik an sich. Hanya dalam dekade terakhir studi teoritis Perbandingan Agama mulai dikembangkan. Hal lain yang penting bahwa studi Perbandingan Agama di Indonesia, meskipun sebagian besar mengacu padasumber-sumber metodologi Barat dan Timur Tengah, tetapi selalu dikaitkan dengan konteks agama dan budaya Indonesia. Oleh karena itu, penelitian pada kedua UIN Yogyakarta dan Jakarta selalu memberikan kursus tentang agamayang hidup di Indonesia bersama dengan isu-isu kontemporer Indonesia. Dalamera reformasi, meskipun masih menggunakan istilah Perbandingan Agama, tetapitampak sebagai religious studies seperti yang digunakan di Barat. Dengan demikian,“bentuk” atau “pakaian”nya adalah Perbandingan Agama bahkan religious studies
From occultism to hybrid Sufism: the transformation of an Islamic-hybrid spiritual group in contemporary Indonesia
Get PDFThis paper discuses transformation of an Islamic-Hybrid Spiritual group, theBhakti Nusantara (literally means ‘devotion to nation’), from spiritualitas kasar[rough spirituality] of occult-based spirituality to the finer spirituality [spiritualitasalus] which is linked to Sufi spiritual practices. Based on my field work inYogyakarta, in 2009 and 2010, the paper explains sociological context of group’sinstitutional and spiritual transformation amid contemporary Islamic revivaland modernizing process of the country. It then argues that the transformationof the group was driven by the logic for presenting spiritual heritages thatare practically appropriate for modern life and which also fit religiously withorthodox Islam. Both the institutional transformation and the change of spiritualorientation of the group mark BN, as a hybrid spiritual group, to activelyinvolve in the opportunities of modernity, instead of resisting the challengesand pressures of modern life.Tulisan ini membahas proses transformasi dalam sebuah kelompok spiritualitashybrida bernama Bhakti Nusantara (BN) dari “spiritualitas kasar” yang terkait dengan praktik klenik-kejawen ke spiritualitas halus yang berbasis pada praktiftasawuf/Sufisme. Berdasar hasil riset lapangan di Yogyakarta tahun 2009 dan2010, paper ini mencoba mengungkap konteks sosiologis dari transformasikelembagaan maupun perubahan orientasi spiritualnya di tengah prosesmodernisasi dan kebangkitan Islam di Indonesia pasca reformasi. Transformasidari spiritualitas kasar ke spiritualitas halus ini terjadi, diantaranya, dilatarioleh nalar untuk menyesuaiakn praktik dan layanan spiritual agar lebih sesuaidengan alam pikiran dan kebutuhan manusia modern dan praktik spiritualyang tidak bertentangan dengan ortodoksi keberagaan umat Islam. Transformasiyang terjadi di BN telah mengantarkan kelompok spiritualitas hibrida ini untukmenawarakan formula spiritual yang lebih pro aktif dalam menyongsong peluangyang ditawarkan modernitas, bukan formula spiritualitas untuk melawantantangan dan menghidnari tekanan kehidupan modern
The need of discoursing social theology in Muslim Southeast Asia
Get PDFThis paper highlights and evaluates the significance of an emerging social theologicaldiscourse in contemporary Muslim Southeast Asia. It emerged partlyas a response to the traditional Islamic theology inasmuch as the revivalistdakwah activism that became prominent since the 1970s. This emerging discourseis part of the continuity and extension of the reformist voices whichhave evolved since the late 19th century. As a theology, it puts discourse aboutGod as its premium but extend its focus on the social dimension of faith inGod, of the social message of the religion, and the social responsibility of theman and community of faith in God, and to their fellow human beings. Todaythere are several books and articles written which can be classified as belongingto this genre of social theology. In Indonesia this discursive theologycan be found in rational, humanistic, transformative cultural, and the oppressedtheologies. It opens a wider realm of participation and engagement,where theology is no longer the exclusive affairs of experts, but inclusive of thelay intellectuals who are not necessarily from a strictly religious background.It also enables the Muslim public to comprehend critically and to cope creativelywith rapid social change, and its attendant problems. Theology is, afterall, a human enterprise, albeit it’s strong religious commitment. To harnessthe potentiality of the social theology, calls for its recognition. Herein lies the need to start studying and engaging them discerningly, or to advance its criticaldimensions for the benefits of the larger Muslim public.Paper ini menyoroti dan mengevaluasi pentingnya wacana teologi sosial yangmuncul dalam periode kontemporer Muslim Asia Tenggara. Teologi sosialmuncul sebagian sebagai tanggapan terhadap teologi Islam tradisional karenaaktivisme dakwah revivalis yang semakin menonjol sejak tahun 1970-an. Wacanayang muncul di sini merupakan bagian dari kontinuitas dan perluasan suarareformis yang telah berkembang sejak akhir abad ke-19. Sebagai teologi, teologisocial menempatkan wacana utama tentang Tuhan tetapi memperluas fokusnyapada dimensi sosial iman kepada Allah, pesan sosial agama, dan tanggungjawab sosial dari komunitas iman kepada Allah, dan terhadap sesama manusia.Saat ini ada beberapa buku dan artikel yang ditulis yang dapat diklasifikasikansebagai milik genre teologi sosial. Di Indonesia teologi diskursif ini dapatditemukan dalam teologi-teologi rasional, humanistik, budaya transformatif,dan teologi kaum tertindas. Ini membuka sebuah dunia yang lebih luas bagipartisipasi dan keterlibatan, di mana teologi tidak lagi urusan eksklusif paraahli, tetapi termasuk para intelektual awam yang tidak harus berasal dari latarbelakang agama secara ketat. Hal ini juga memungkinkan masyarakat Muslimuntuk memahami secara kritis dan kreatif dalam mengatasi perubahan sosialyang cepat dan problem yang muncul. Di luar itu semua, teologi sosial adalahurusan manusia, dengan komitmen keagamaan yang kuat. Untuk memanfaatkanpotensi dari teologi sosial, diperlukan panggilan untuk pengakuan. Di sinilahletak kebutuhan untuk mulai mengkaji dan melibatkan teologi sosial, ataumengedepankan dimensi kritis dari teologi sosial agar bermanfaat lebih besarmasyarakat Muslim
Modification of character education into akhlaq education for the global community life
Get PDFThe term “character education” appears to be a massive movement aroundthe world as a concern to rise up a generation of children who have strongmoral character. All primary and secondary educational institutions socializecharacter education, including Indonesia since 2010. The Islamic world uses aspecific term “akhlaq education”. It has taken place throughout the history ofIslamic civilization and has succeeded in cultivating Muslim characters. Thecore of akhlaq education is in the spiritual purification and obedience to God.Research from various Islamic countries show that the model of akhlaq educationis not changed much. It is conserved from generation to generation, thatmake it far behind the sophistication of character education. Muslims seemnot to put up with adequate characters to mingle with the global society. Theimplementation of akhlaq education let students comprehend a peaceful lifeonly in their environment. Due to everyone’s use of the Western science andtechnology, Muslims also adapt to this phenomenon and take a benefit tofacilitate their needs. The format of character education as an instrument needsto be modified into akhlaq education, so that students are not locked into anarrow local insight and can take part in the life of the global community.This modification includes 1) adopting the content of character education for the global community, 2) providing insights for the role of teachers and educationalinstitutions, 3) variety of learning model, 4) involving parents andthe community, and 5) accommodating students from various religions.Istilah “pendidikan karakter” muncul menjadi gerakan masif di seluruh duniasebagai bentuk kepedulian untuk menyiapkan anak didik berkarakter baik.Semua lembaga pendidikan dasar dan menengah menyosialisasikan pendidikankarakter, termasuk Indonesia mulai tahun 2010. Dunia Islam menggunakanterm “pendidikan akhlaq” telah berlangsung sepanjang sejarah peradaban Islamdan telah berhasil dalam pembentukan karakter Muslim. Karakteristikpendidikan akhlaq terutama dalam penyucian rohani dan kepatuhan kepadaTuhan. Penelitian dari berbagai Negara Islam menunjukkan bahwa modelpendidikan akhlaq tidak banyak perubahan, konservasi dari generasi ke generasi,jauh tertinggal dengan kecanggihan pendidikan karakter. Anak didik Muslimtidak disiapkan dengan karakter yang memadai untuk masuk dalam kehidupanmasyarakat global. Seperti penggunaan ilmu dan teknologi Barat oleh semuaorang (termasuk Muslim), format pendidikan karakter sebagai instrumen perludiadaptasi dalam pendidikan akhlaq, agar anak didik tidak terbelenggu dalamwawasan lokal yang sempit dan dapat memasuki kehidupan masyarakat global.Adaptasi tersebut mencakup 1) content pendidikan karakter untukmasyarakat global, 2) wawasan guru dan peran lembaga pendidikan, 3) modelpembelajaran yang variatif, 4) pelibatan orang tua dan masyarakat, dan 5)menampung siswa lintas agama
Model of strategies in developing Islamic thought through curriculum: a study of Sumatra Thawalib
Get PDFThis paper describes the models of strategies for developing of Islamic thoughtsthrough curriculum discovered by Sumatera Thawalib. Sumatera Thawalib isthe study centre of development of Islamic thought in Sumatera. The studyuses a historical approach and covers the history during 1900 to 1942. Thestudy centre is well known as part of modern Islamic movement. However, itsstrategy in thought development is not linear with the strategy of modernIslamic movement. In practical, Thawalib is in line with the model of neomodernstrategy. The developing of Thawalib Islamic thought does not necessarilylead Thawalib scholars to invalidate the works of classical scholars. However,the thought leads them to appreciate and posits the works of classicalscholars as a guidance to scaffold students’ thought to be more rational anddynamic. Thawalib strategy has proven that it gives significant contribution tothe development of reforming Islamic thought in Indonesia.Makalah ini menjelaskan model strategi untuk mengembangkan pemikiranIslam melalui kurikulum yang dikembangkan oleh Sumatera Thawalib.Sumatera Thawalib adalah pusat studi pengembangan pemikiran Islam diSumatera. Penelitian ini menggunakan pendekatan historis dan mencakupsejarah selama 1900 sampai 1942. Organisasi ini dikenal sebagai bagian darigerakan Islam modern. Namun, strategi dalam pengembangan pemikiran tidaklinier dengan strategi gerakan Islam modern. Dalam praktek, Thawalib inisejalan dengan model strategi neo-modern. Perkembangan Thawalib dalampemikiran Islam tidak selalu membawa para ulama Thawalib untuk membatalkankarya ulama klasik. Namun, pikiran itu membuat mereka menghargai danberpendapat bahwa karya-karya ulama klasik dapat dijadikan sebagai pedomanpemikiran siswa agar menjadi lebih rasional dan dinamis. Strategi Thawalibtelah membuktikan bahwa hal itu memberikan kontribusi yang signifikanterhadap perkembangan reformasi pemikiran Islam di Indonesia
The economic-political concept of Hizbut Tahrir Indonesia: reflection on the early Islamic thoughts
Get PDFHizbut Tahrir (The Party of Liberation) is an international pan-Islamic political organization. Its goal is to unify all Muslim countries as an Islamic state(caliphate) ruled by shariah. They argued that caliphate and Islamic law shouldnot be separated. Without a caliphate, the sharia application will never betotally accomplished. Factually, these grand themes constitute the global discourseapplied by Hizbut Tahrir movements around the world. It becomesthe main idea that links their global ideological ground and commonality.Hizbut Tahrir (HT) entered into Indonesia in 1982, through M. Mustofa andAbdurrahman al-Baghdadi. As in another countries, HT got repression fromthe government. Using a momentum of the reformation era, Hizbut TahrirIndonesia (HTI) begin to socialize its ideas openly. Even in 2000, they haveregistered its organization at the Ministry of Domestic Affairs.This study aims to scrutinize the ideas of HTI thinking about political economy,which is devoted to the theory about the relationship between religion, stateand economy, as well as the construction of public finances. This study isintended as a historical study of Islamic economic thought. The discourse ofthe study focuses on three questions. First, how does HTI grow in Indonesia,and why does they flourish? Second, what are the relationship between the religion, the state and the economy according to them? Finally, how is thestructure of HTI’s public finances?This qualitative study was an exploratory-analysis. It was intended to analyzekey concepts in a plantation of thought that has been documented, bothfrom primary and secondary sources. It is a library research. The sources ofthe research are in the form of HTI’s works which have been well documentedin a large numbers, including in the Pdf formats. The study found that HTItended to see every current economic problem by reflecting it into the culturalheritage of the past. Related to this, the slogan that they have alwaysbeen shouted was “Sharia is the only solution.” From this philosophy it canbe estimated that HTI’s thoughts of Islamic public finance, will face the problemof contextualization.Hizbut Tahrir (Partai Kemerdekaan) adalah sebuah gerakan politik Islaminternasional. Tujuannya adalah untuk menjadikan negara-negara Muslim dalamsatu kepemimpinan negara Khilafah yang diatur dengan syariah. Merekaberpendapat bahwa kekhalifahan dan hukum Islam tidak dapat dipisahkan.Tanpa Negara khilafah, syariah tidak dapat diterapkan dengan sempurna.Gagasan utama inilah yang diusung oleh Hizbut Tahrir di seluruh dunia. Gagasanpokok itulah yang mempertemukan idiologi dan pergerakan mereka. HizbutTahrir masuk ke Indonesia pada tahun 1982 melalui M. Mustofa danAbdurrahman al-Bagdadi. Sebagaimana di negara-negara lain, HT mendapattekanan dari pemerintah. Dengan memanfaatkan momentum era reformasi,HTI mulai mensosialisasikan ide-idenya secara terbuka. Bahkan pada tahun2000 mereka telah mendaftarkan dirinya sebagai organisasi resmi di DepdagriDitjen Kesatuan Bangsa.Studi ini bertujuan untuk mengungkap gagasan pemikiran HTI tentangekonomi politik, khususnya mengenai teori hubungan antara agama, negaradan perekonomian, serta mengenai konstruksi keuangan publik. Kajian inidimaksudkan sebagai studi historis tentang pemikiran ekonomi Islam. Pokokmasalah dalam penelitian ini adalah: Pertama, bagaimana HTI tumbuh danberkembang di Indonesia. Kedua, bagaimanakah hubungan antara agama,Negara dan perekonomian menurut mereka. Ketiga, bagaimanakah strukturkeuangan public menurut HTI?Kajian kualitatif ini bersifat eksploratif-analisis, yakni dimaksudkan untuk mengurai dan menganalisa secara mendalam mengenai konsep-konsep kuncidalam pemikiran HTI yang telah terdokumentasikan, baik dari sumber primermaupun sekunder. Berdasar sifatnya, penelitian ini termasuk library research, dimana bahan dan sumber data penelitian ini berupa karya-karya dari tokohtokohHTI yang telah terdokumentasikan dengan baik dalam jumlah besar,termasuk dalam format Pdf. Penelitian ini menemukan bahwa HTI cenderungmelihat segala persoalan ekonomi saat ini dengan merefleksikannya pada warisanbudaya masa lalu. Terkait dengan hal ini, slogan yang selalu mereka teriakkanadalah “Syariah adalah satu-satunya solusi.” Dari cara berfikir ini dapat diperkirakanbila pemikiran-pemikiran keuangan publik HTI akan menghadapi problemkontektualitas