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Rekontekstualisasi Tradisi Tafsir Al-Qur’an di Indonesia: Mencari Kemungkinan Penggunaan Analisis Metodologis “Barat”
No full textThe effort to recontextualize Qur’anic exegesis in Indonesia—or in any other Muslim-populated region—using Western methodological approaches necessitates situating it within the broader development of Western religious studies. Over the past century, Western scholarship on religion has been dominated by historical, comparative, and phenomenological approaches, often influenced by empirical positivism and shaped by the colonial backdrop of Western scholars. This background has led to a research paradigm that positions Western culture as superior to the cultures being studied. Historically, Qur’anic studies in Indonesia have been rooted in the Islamic scholarly tradition of the Middle East, with minimal Western influence until the late 20th century. This can be attributed to Indonesia’s early exposure to Islam and its strong scholarly connections with Middle Eastern institutions. Consequently, Indonesian exegetical traditions have followed textualist approaches similar to those in the Middle East, often focusing on the text itself while overlooking the interpreter and contextual dimensions. The influence of Western scholarship on Indonesian Qur’anic studies remains limited to academic circles, with Indonesian scholars predominantly consuming rather than critically engaging with Western works. Responses to Western methodologies vary: some scholars cautiously integrate Western research, others embrace it as neutral and applicable to Islamic studies, while some advocate for a convergence of Islamic and Western epistemologies. The challenge remains in balancing academic rigor with theological commitments to foster a more dynamic and globally engaged tradition of Qur’anic exegesis in Indonesia
Islamic Fundamentalism in Contemporary Indonesia
No full textIslamic fundamentalism in contemporary Indonesia has historical and ideological roots tracing back to the Wahhabi movement in Saudi Arabia, which emerged in the late nineteenth century. This movement, influenced by the ideas of Ibn Taymiyya and the Hanbali school, advocates a strict return to the Qur’an and Sunnah. Historically, fundamentalist ideologies have been reinforced by socio-political factors, including the colonial subjugation of Muslim nations and subsequent struggles with authoritarian regimes. The rise of modernization and secularization in the 20th century further fueled fundamentalist movements, as many Muslims perceived modernity as a threat to their religious identity. The emergence of Islamic fundamentalism is often accompanied by millenarian beliefs, which foresee the periodic revival of Islam by reformers. This ideology has contributed to various radical movements throughout history, including in Indonesia. Fundamentally, Islamic fundamentalism seeks to purify the faith by rejecting heterodox beliefs and influences deemed foreign to Islam. It emphasizes the emulation of the early generations of Muslims (al-salaf al-ṣāliḥ) and adherence to sharī‘a as the foundation of a true Islamic society. This paper examines the historical, ideological, and socio-political factors that have shaped Islamic fundamentalism in Indonesia, highlighting its responses to modernization, secularization, and perceived threats to Islamic identity
Ridda (Apostasy) and the Ambiguity of Islamic Legal Discourses
No full textThe emergence of Islamic liberalism has often been perceived as a threat by those who consider themselves the primary guardians of Islam’s purity. This perception has led to a rise in religious fundamentalism, characterized by intolerance toward diverse interpretations of Islamic teachings. One of the most tragic cases related to this issue is the execution of Sudanese leader Mahmoud M. Thaha on January 18, 1985, by Nimeiri’s regime. Thaha was sentenced to death for his unorthodox views on naskh (abrogation) and mansūkh, which challenged the established Islamic doctrine. The concept of ridda (apostasy) has become increasingly contentious, particularly in light of human rights discourse. Historically, ridda laws have been used by fundamentalist groups as a means to suppress dissent. Classical jurists developed these laws within specific socio-political contexts, yet their interpretations have persisted. This paper argues that the traditional Islamic law of ridda is not only at odds with Qur’anic principles of religious freedom but also suffers from significant epistemological and methodological ambiguities. The reliance on Prophetic traditions and legal precedents is problematic due to inherent contradictions and contextual misinterpretations. This study critically examines the methodological foundations of ridda law and its implications for contemporary Islamic legal discourse
Pemikiran Politik Ahmad Khan
No full textAhmad Khan was a multifaceted figure, recognized as a reformer, thinker, educator, and politician. His religious reformist ideas sparked both praise and criticism within the Muslim community of India. While respected as an intellectual and educator, his views were often seen as controversial. Scholars such as Rajmohan Gandhi and Abdul Hayy Hasan an-Nawdiy acknowledged his intelligence and courage but questioned his depth of Islamic knowledge and personal religious observance. Despite these critiques, Ahmad Khan made significant contributions to political and Islamic thought in 19th-century India. While his reforms in religion, society, and education are well-documented, his political thought remains underexplored. This paper aims to shed light on his political ideas and role as a politician
Islam Liberal dan Rasional: Kajian Atas Pemikiran Syed Ameer Ali
No full textThis paper presents an overview of Syed Ameer Ali’s perspectives on the causes behind the rise and decline of classical Islamic civilization. It further examines several of his key liberal-rational ideas, focusing on three main topics: (i) polygamy in Islam, (ii) slavery in Islam, and (iii) eschatological life in Islam. To provide context, this study begins with a brief biographical account of Syed Ameer Ali before delving into his intellectual contributions
Al-Jarḥ Wa Al-Ta’dīl
No full textThroughout history, ḥadīth has undergone periods of falsification due to various factors such as political interests, racial discrimination, and ideological motives. During these times, the authentic sayings of the Prophet Muhammad (SAW) were mixed with fabricated statements from individuals driven by personal interests. This posed a significant threat to the integrity of Islamic teachings in matters of creed (ʿaqīdah), worship (ʿibādah), and social transactions (muʿāmalah), as ḥadīth is considered a fundamental source of Islamic law. In response, scholars undertook rigorous efforts to authenticate ḥadīth by establishing systematic methodologies to distinguish between authentic and weak reports. One of the primary methods developed was al-Jarḥ wa al-Taʿdīl, a critical science used to evaluate the reliability of ḥadīth narrators. Scholars analyzed the sanad (chain of transmission) and matan (text) of ḥadīth, ensuring that narrators were trustworthy and their transmission was continuous and accurate. Through Jarḥ wa Taʿdīl, scholars assessed the credibility of narrators and determined whether their narrations should be accepted or rejected. This paper discusses the definition, scope, historical development, and key works related to al-Jarḥ wa al-Taʿdīl, highlighting its crucial role in the authentication of ḥadīth
Humanisme Freudian dan Pandangannya tentang Agama
No full textFreud’s psychoanalytic influence extends beyond psychology, significantly impacting philosophy by introducing a fundamental understanding of human nature, shaped by unconscious impulses. This paper explores Freud’s contributions to philosophy, particularly his perspectives on human nature and religion. By analyzing his theories, we aim to understand how his psychoanalytic framework redefined traditional views on religious belief and human existence
Gerakan Sosial dan Anarkisme: Sebuah Analisis Teoritis
No full textThis paper explores the relationship between social movements and anarchism. Theoretically, anarchism can be categorized as a form of radical social protest. To clarify this perspective, the study separately examines the concepts and scope of social movements and anarchism while also connecting them to the broader discourses of democracy and religion. Both democracy and religion provide spaces where expressions of social movements and anarchist tendencies can emerge. By analyzing these intersections, this paper aims to provide a deeper understanding of how anarchism operates within the framework of social movements and its implications for democratic and religious contexts
Memahami Sufisme: Suatu Tanggapan terhadap Beberapa Tuduhan
No full textThis paper seeks to dispel misunderstandings about Sufism by refuting such accusations. It will not, as scholars often do, present all aspects of Sufism, including its definition, origins, development, teachings, doctrines, practices, and other aspects. Instead, it will focus on responding to these accusations. Through this approach, the paper aims to provide a correct understanding of Sufism
Menggagas Sosiologi Agama
No full textArtikel ini mengeksplorasi kegelisahan Peter L. Berger terhadap persepsi umum di Amerika tentang sosiologi, yang sering kali dipandang sebelah mata dan dianggap sebagai lelucon, terutama dibandingkan dengan psikologi. Mispersepsi ini muncul karena kurangnya pemahaman tentang sosiologi, yang sering kali disamakan dengan pekerjaan sosial. Sosiologi sebenarnya adalah usaha untuk memahami masyarakat, bukan sekadar praktik sosial. Dalam konteks sosiologi agama, disiplin ini bertujuan untuk memahami agama sebagai fenomena sosial yang integral, sebagaimana yang telah dilakukan oleh para pendiri sosiologi seperti Emile Durkheim, Max Weber, dan Karl Marx. Sayangnya, kajian agama dalam sosiologi kontemporer mengalami penurunan, dengan fokus yang lebih besar pada sekularisasi. Namun, dengan kebangkitan minat terhadap agama di berbagai belahan dunia, sosiologi agama kembali mendapatkan perhatian. Kajian agama dalam sosiologi adalah kajian penting dan mendasar, yang sesungguhnya mencerminkan inti dari sosiologi itu sendiri