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Tradisi Maulid Nabi di Kalangan Masyarakat Pesantren
Full text linkThe Maulid Mawlid Festival of the Prophet Muhammad is one of the Islamic popular events mostly held in pesantren. It launches almost in every territory of Islamic world, after popularized by abu Abû said Sa‘îd al-kakburi Kakburî (1250-1260). Historically, it was a heritage initially acknowledged by the Dinasty of Fât}}imîyah (909-1171 M). At the beginning, the Dinasty dynasty used the Maulid Mawlîd Festival to gain a fancy of Moslems to support their authority of Islamic leadership. It used to strengthen their political ways to gain many public opinions in relation with their genealogical relationship with the prophet. The affirmation of genealogical relationship was needed as a tool of propaganda politically so that their right to inherit prophet authority has strong legitimation. In addition, the mauled festival does not only function to liven up Moslem community affection toward the prophet but also symbolically function as a psychological antidote to muffle the pain after having war. At the end, Moslem intellectuals started to scrutinize the festival and discuss its essence. However, such festival creates a big debate around Moslem scholars who have pro and contra in seeing it for instance al-Suyût}}î who sees the festival in contradictive way. This paper aims to explore the debates and discourses concerning the Maulid Mawlîd Festival. The discussion over Islamic religious tradition constitutes a strategy to test the level of good argument proposed by each groups of Islamic organization. 
La pens6e reformiste de Moenawar Chalil: Une etude d' un erudit religieux indonesien (1908-1961)
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Moenawar Cholil's reformist thought : A study of an Indonesian religious scholar (1908-1961)
No full text
The Response of Muhammadiyah To the Bill of National Education of 1988
Full text linkSemenjak munculnya orde Baru dan adanya restrukturisasi Lembaga DPR, ada beberapa kebijakan pemerintah yang menimbulkan reaksi penentangan dari organisasi-organisasi Islam. Di antara kebijakan tersebut adalah Peraturan Pemerintah yang menghilangkan libur sekolah selama bulan Ramadlan. Karena munculnya berbagai penentangan dari organisasi-organisasi Islam dan kelompok umat Islam yang lain terhadap peraturan tersebut menyebabkan turun Tangannya Presiden Dengan mengambil jalan tengah, yaitu meliburkan satu minggu pertama dan sepuluh hari terakhir dari bulan Ramadlan. Perubahan terhadap kebijakan pemerintah ini menunjukkan kekuatan umat Islam dalam melindungi kepentingan mereka. Berpangkal dari peristiwa di atas, tulisan ini mencoba melihat reaksi Muhammadiyah terhadap kebijakan yang hampir sama meskipun berbeda esensi dan waktunya, yaitu RUU Pendidikan Nasional tahun 1988. RUU Pendidikan Nasional yang terdiri Dari 18 Bab dan 60 pasal, oleh Menteri Pendidikan dan Kebudayaan Fuad Hasan diharapkan dapat merangkum kebijakan-kebijakan pendidikan yang komprehensif, dari tujuan pendidikan nasional, dasar filosofi pelajaran agama dan status sekolah-sekolah agama. secara umum Muhammadiyah menilai bahwa RUU tersebut dapat diterima kecuali beberapa bab yang berhubungan dengan tujuan Pendidikan nasional, posisi pelajaran agama pada setiap jenjang pendidikan, posisi sekolah agama dan swasta dalam system Pendidikan nasional serta sangsi terhadap Lembaga yang tidak melaksanakan undang-Undang tersebut. Menurut Muhammadiyah RUU ini mendeskreditkan mata pelajaran agama karena mata pelajaran tersebut hanya diajarkan pada jenjang pendidikan tertentu Di samping itu RUU tersebut tidak menghargai Pendidikan agama karena hanya mengijinkan pendirian sekolah agama sampai pada tingkat menengah. Lebih dari itu, hilangnya kata "iman" dari tujuan Pendidikan nasional Yang selalu Disatukan dengan Kata "taqwa" Dianggap dapat memudarkan Iman umat Islam, khususnya generasi mudanya
Respons Bangsa-bangsa Muslim terhadap Penjajahan Politik Rusia di Asia Tengah
No full textThis paper attempts to discuss the process of the fall of the Romanov Dynasty and the rise of the Communist-Bolshevik power as well as the efforts of Muslim nations to liberate their country, Central Asia, from the colonialist occupation of Russia. After the fall of the Rumanov regime, the communist authorities were unable to maintain the territorial integrity that they defeated. The fall of the Romanov Dynasty provided an opportunity for nationalist Muslims to liberate their country in Central Asia. Nationalist Muslims’ independence struggle was initially politically supported by the Bolsheviks who still faced an internal conflict with the non-Bolshevik groups and supporters of the Romanov regime. After successfully defeating their Russian rival, the Bolseheviks withdrew their support and combated Muslim countries that had been independent. The Bolsheviks did have to maintain their power in Central Asia in which they got very significant amounts of foreign exchange, either of natural resources or agricultural products. In addition, Central Asia is a region that can be a place to move the expansion of communism to countries in South Asia and Middle East
Moenawar Chalil's reformist thought : a study of an Indonesian religious scholar (1908-1961)
Full text linkThis thesis studies Moenawar Chalil's reformist thought, as it was patterned after that of earlier reformists. Issues which have been long formed the heritage of religious reform appear therein, ranging from a call to return to the original sources of Islam to condemnation of popular religious practices. In his approach to Qur'an-interpretation, Chalil stripped the texts of legendary traits, rejected the principle of naskh, offered a particular approach to the interpretation of the mutashabihat verses and emphasized the i'jaz 'aqli/. His aim was to revitalize the Qur'an's function as a guide for modern life and to stress its compatibility with present modes of thought. Chalil's call for the emulation of the Prophet's sunnah was designed to reestablish the latter's direct link to rulings of a legal nature. He urged greater scrutiny of the authenticity of hadiths in order to restore the simplicity of faith and to halt inappropriate practices falsely attributed to the Prophet's example. This attitude was the logical outcome of his puritan stance, which was also manifested in the scope of his ijtihad which he restricted only to matters related to the purification of 'aqidah and 'ibadah. Similarly, Chalil's total rejection of the practice of taqlid shows his puritan agenda which went beyond even that of the early reformists. This extreme position, however, led him to misunderstand the true meaning of taqlid and its role both in the procedures of the judicial system and in shaping the faith of the 'awamm. Chalil's concept of ittiba' did not assess the intellectual state of the 'awamm, whose inability to detect the reasons behind the proofs meant that they would inevitably have to remain in a state of taqlid. Similarly, his call for the abandonment of the madhhab only helped to foster a new taqlid in response to this position. Also central to Chalil's reformist thought was his revision of the understanding of the basic tenets of Islam and his correction of the traditio
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