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Pandangan KH Abdurrahman Wahid Tentang Islam dan Negara Pancasila
Get PDFKH Abdurrahman Wahid (Gus Dur) berusaha menempatkan Islam dalam konteks modern di Indonesia dalam wajah politik yang tidak monolitik, yang tidak menghadapkan strategi perjuangan umat dengan strategi pembangunan nasional. Artikel ini berusaha meneliti pemikirannya tentang hubungan Islam dengan Negara Pancasila. Peneriman Nahdatul Ulama (NU) terhadap asas tunggal Pancasila pada tahun 1984 dibawah kepemimpinan duet KH Ahmad Siddiq dan KH Abdurrahman Wahid merupakan kelanjutan historis dalam sejarah NU. Pada tahun 1936 NU menjustifikasi Hindia Belanda sebagai dar al-Islam (negeri muslim) karena adanya Lembaga Kepenghuluan (Het Kantoor voor Inlandsche zaken), suatu lembaga yang secara khusus mengurus kepentingan umat Islam, dan umat Islam memiliki kebebasan untuk menjalankan ajaran agamanya sebagai condition sine qua non bagi esksistensi negara. Islam melihat negara sangat penting untuk menghindari terjadinya anarkhi, tetapi Islam tidak mempunyai konsep kenegaraan. Karena itu umat Islam tidak bersikeras mendirikan negara Islam. Ada tiga alasan penerimaan umat Islam pada Negara Pancasila, yaitu alasan pluralitas bangsa Indonesia, justifikasi fiqih NU, dan tradisi keilmuan NU.KH Abdurrahman Wahid (Gus Dur) berusaha menempatkan Islam dalam konteks modern di Indonesia dalam wajah politik yang tidak monolitik, yang tidak menghadapkan strategi perjuangan umat dengan strategi pembangunan nasional. Artikel ini berusaha meneliti pemikirannya tentang hubungan Islam dengan Negara Pancasila. Peneriman Nahdatul Ulama (NU) terhadap asas tunggal Pancasila pada tahun 1984 dibawah kepemimpinan duet KH Ahmad Siddiq dan KH Abdurrahman Wahid merupakan kelanjutan historis dalam sejarah NU. Pada tahun 1936 NU menjustifikasi Hindia Belanda sebagai dar al-Islam (negeri muslim) karena adanya Lembaga Kepenghuluan (Het Kantoor voor Inlandsche zaken), suatu lembaga yang secara khusus mengurus kepentingan umat Islam, dan umat Islam memiliki kebebasan untuk menjalankan ajaran agamanya sebagai condition sine qua non bagi esksistensi negara. Islam melihat negara sangat penting untuk menghindari terjadinya anarkhi, tetapi Islam tidak mempunyai konsep kenegaraan. Karena itu umat Islam tidak bersikeras mendirikan negara Islam. Ada tiga alasan penerimaan umat Islam pada Negara Pancasila, yaitu alasan pluralitas bangsa Indonesia, justifikasi fiqih NU, dan tradisi keilmuan NU
Masyarakat Madani: Dialog Islam dan Modernitas di Indonesia
No full textThe civil society being developed currently has its own history. It will be examined in this sudy such concept as a form of Islam-Modernity dialogue. Also the position of society and nation in Islam will be discussed. The civilized society is sometimes understood as civilian, because it is translated from civil society concept that was born in western on eighteenth by John Locke and Montesquieu. Previously at the times of Old Greece, it had been known the term of societies civilis, but with the meaning that was identical to nation. Civil society was intended to prevent the emergence of authoritarian government through public control from the people. Based on the projecting back theory (tracing back preliminary history of Islam as the reference), Moslems translate civil society into madani society, that is a community established by the Prophet of Muchammad SAW in Medina, because of the characteristics of ideal living at the times of Muchammad are considered as the prototypes of modern society. This is a form of Islam-modernity dialogue accourding to dialectical law. Such dialogue has active property due to the Western develops the civil society concept on the basis of pre-history of islam
Studi Islam di Indonesia Era Millenium Ketiga
No full textIn doing Islamic studies in the third millennium needs to be redefined that relevant to the development of sciences and technology of the modem age. Islamic studies are directed to enhance the awakening of Islam, to create a great Islamic civilization. The resurgence of Islam setting in 15th H has not produced significant results because it is not supported by in depth Islamic studies, besides Moslem leaders have not enough developed modem sciences and technologies. Although the term of it originates from the Western schol are who worry of the success ofthe Revolution of Iran in 1979. From 1979 up to now there are no success Islamic revolutions, and the fall of communism in Russia starting in 1989, make the West more confident to pass the liberal capitalism. The West are so strong and developed so that we should follow the sophisticated trends in the West. The West have said goodbye to the slogan of the end of the ideology and start to the time of the economic expansion through free trade by pushing the issues of democracy and human rights
The Indonesian Clerics Council (MUI) and The Issue of The Freedom of Religion in The Case of Ahmadiyah
Get PDFThe Republic of Indonesia does not follow the pure concept of nation state as the national ideology of Pancasila recognizes the role of religion in the national political system. Based on this conception, the government has facilitated the establishment of the ministry of religious affairs which often breaks the principle of religion freedom. In the case of Islamic sect of Ahmadiyah, MUI, established under the auspice of the ministry of religions, has accused the Islamic sect of Ahmadiyah of having done the act of blasphemy. Actually, this will not become a problem if the state consistently applies the separations of power between public and private affairs. In this regard, religious communities take in a role of civil society which would provide checks and balances to the government in the pursuance of democracy. In line with this, the ministry of religious affairs, by means of MUI, should not judge people based on their beliefs. Al-Qur’an also recognizes the existence of different religions as well as some sects within a certain religion. Moreover, it is useful to implement Richard Niebuhr’s theory of denomination. Last but not least, MUI should act following the concept of nation state in order to moderate power which tends to corrupt.Republik Indonesia didirikan berdasarkan dasar negara Pancasila. Sejalan dengan itu, negara memfasilitasi pendirian kementerian agama, yaitu sebuah institusi yang sering melanggar pinsip kebebasan beragama. Sebagai contoh, MUI, yang didirikan di bawah naungan kementerian agama, menuduh Ahmadiyah, salah satu aliran dalam Islam, telah melakukan penistaan agama. Sebenarnya, model negara Pancasila tidak bermasalah bila negara secara konsisten menerapkan pemisahan kekuasaan antara urusan publik dan urusan privat. Dalam hal ini organisasi-organisasi keagamaan, seperti Ahmadiyah dan MUI, memainkan peran sebagai unsur civil society, dalam arti menjadi penyeimbang bagi negara, demi terciptanya masyarakat yang demokratis. Oleh karena itu, MUI, tidak menilai orang berdasarkan keyakinannya, karena. al-Qur’an mengakui keberadaan beberapa agama dan aliran-alirannya. MUI perlu menilainya berdasarkan teori denominasi karya Richard Niebuhr. MUI juga perlu memposisikan diri sebagai bagian dari civil society, mengkritisi penguasa yang cenderung menyalahgunakan kekuasaan
ABDURRAHMAN WAHID DAN MODERNISASI PENDIDIKAN PESANTREN
Get PDFSudah lebih dari 8 Indonesia belum bisa bangkit dari situasi krisis ekonomi, hal ini terjadi karena Indonesia mengalami krisis multidimensional yang muaranya adalah krisis budaya. Benar kata Tony Barnett, kita tidak kekurangan tenaga profesional dalam bidang ilmu pengetahuan dan teknologi, namun permasalahannya terletak pada konteks budaya bagi impelentasi keputusan teknis. Max Weber juga berkeyakinan kalau pemikiran agama mempunyai pengaruh besar bagi diterimanya sistem industri kapitalis. Atau dengan kata lain, industri modern berkembang di Eropa setelah tersebarnya teologi Protestan dari Jean Calvin. Hal itu menyanggah pandangan bahwa agama merupakan unsur yang paling sulit mengalami perubahan dan perubahannya itu bersifat reaksioner terhadap perubahan masyarakat. Islam belum bisa tampil sebagai peradaban yang unggul karena belum berhasil mengembangkan suatu pemikiran keagamaan yang menyeluruh. Dalam kasus Indonesia, umat Islam dituntut mampu merumuskan budaya Islam Indonesianis. Pembaharuan Islam masih bersifat parsialis karena hanya didasarkan pada aspek rasio (bersifat normatif berdasarkan al-Qur'an dan Hadits) dan melupakan tradisi bangsa Indonesia. Akibatnya, pembaharuan itu ditentang oleh mereka yang tinggal di daerah pedesaan yang hidup selaras dengan tradisi
Dialectical Islamic and Confucian traditions within ASEAN to hinder the clash of civilization
Get PDFIn the globalization era the clash of civilizations becomes our concern due to culture being the only aspect of human living not affected by globalization. But all aspects of human living are substantially related to culture for their meaning as well as the identity of certain groups differing from others. The clash of civilization discourses was ignited by Samuel P. Huntington who perceives the unification of Islamic Civilization and Confucian Civilization as the greatest threat to America. Inevitably the US has tried to attract the Confucian Civilization as its ally, leaving its former allies, the ASEAN countries, with their strong Islamic influence. However the ASEAN members have strong internal cohesion so they are able to manage the challenge and increase their bargaining power. Then ASEAN is able to moderate the clash of civilization.This essay tries to analye ASEAN's success in protecting its Moslem members from the clash of civilization, such as interventions and pre-emptive strikes imposed by the US. This is due to the ASEAN's model of security community which enabled dialogue amongst civilizations possible, especially Confucian and Islamic ones. ASEAN provides the opportunity for its Moslem members to have better bargaining power, such as in the case of Indonesia which has relatively strong power in the ASEAN to direct the courses of the organization. As result the US's realist approach in the form of security regime had been modified to suit the Indonesian case. Indeed the US should develop dialogue with Moslem in formulating terrorism policies in Indonesia n order to have effective policies that do not endanger human security
PENDIDIKAN KECAKAPAN HIDUP DALAMBINGKAI MORAL SEBAGAI STRATEGI BROAD BASED EDUCATION
Get PDFUp to now, our educational system have not succeeded in increasing the quality ofmanpower, in which we are in the 132"" intheworId, one level below Vietnam, a nation which is just out ofthe internal dissent. It happens because Indonesia follows the educational system oftM West minus its cultural aspect. The impacts will be more disaster ifthe educational process only emphasis onthe cognitive aspect ofit, moreover ifit is reduced into the memory aspect. Ifwe give Broad Based Education (BBE) the meaningful, it will beable to overcome some disabilities ofoureducational system. The BBEprograms launching together with the policy ofthe Local Autonomy give all districts the opportunities to set up their educational system regionally in accordance with their culture. Educational system should relevant to their philosophical, as the system ofknowledge oftheir societies, which consist ofall symbols with their concepts ofepistemology to integrate the process ofmodernization into a coherent system. Ifthe educational system is given the appropriate cloth in accordance with the culture ofthe nation it will run well, besides as an alternative to the secular education ofthe West which is not able to produce the wisdom. We can take all the theories and concepts ofthe West to be applied into the situation and conditien in Indonesia so that the results'Ofeducation are useful to cope all problems which exist in our societies. We should also lead education process up to the evaluation level in accordance with the culture and morality ofour natio
TEOLOGI, KEKUASAAN, DAN KEADILAN DALAM PERSPEKTIF SEJARAH ISLAM
Get PDFAbstractIt is very often for some people to define theology as the core of Islamic teachings in the regard of its content as the science of God. It has Arabic similar terms such as Aqidah and Kalam for explaining the principles of God. It is not surprisingly that Moslem should deal with the issues of theology since the early history of Islam, but why do appear some conflicts in the matters of theology.Theological controversies are something inherent regarding theology is the result of man's thinking which are bound by the limits of space and of time as the contexts. In other words, theology is the application of the principle of universalism of Islamic teachings in the certain contexts of space and time. Consequently theology is improperly to be claimed as having a universal application. That is why theology is different from iman (belief). It is believed by the Sufis who evaluate correctly that theology does not have an in-depth feeling of spirituality due to its main focus on the use of ratio for the elaboration. Meanwhile iman exists in all religions theology exists in the religions which deal with the matters of worldly affairs, especially in monotheist religions such as Yew, Christian, and Islam.Theology is in great need at the time of crisis such as at the time of the death of Muhammad PBUH the prophet. Indeed at that time theology has not developed well and be arranged systematically as today. We have some theological groups such as Shiite, Sunni, Khawarij. And in Indonesia we have Muhammadiyah, Nahdlatul Ulama, and PKS which all of them come from the Sunni sect. It is possible to notice them from their different socio-cultural background. In other words, socio-cultural background influence the form of theology.Keywords: theology, belief, Sunni, Shiite, Muhammadiyah, NU, and PKS
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