Pemikiran Islam Kontemporari di Indonesia: Kajian ke atas Beberapa Tokoh Utama

Susmihara

《Southeast Asian Social Science Review》 2卷1期 (2017/05) Pp. 188-208

https://doi.org/10.29945/SEASSR.201705_2(1).0009

摘要

Lahirnya pemikiran Islam kontemporari di Indonesia dilatarbelakangi oleh gerakan penafsiran kembali pemikiran Islam klasik yang kemudian mengalami perkembangan sejalan dengan perkembangan fenomena sosial masyarakat Indonesia. Secara garis besar gerakan pemikiran tersebut dapat diklasifikasikan dalam beberapa aliran: neo-tradisional, neo-modenis, dan Islam liberal. Neo-tradisional bertolak dari tradisi dan memandang Islam selaras dengan perkembangan kebudayaan lokal, sangat menghargai multikulturalisme, dan bersikap inklusif atas realiti sosial. Neo-modenis cenderung memposisikan Islam sebagai sistem dan tatanan nilai yang harus dibumikan selaras tuntutan zaman yang makin dinamis. Pemikirannya bersifat inklusif, moderat, dan pluralis manakala watak keagamaannya menghargai perbezaan dalam bingkai pemikiran keislaman yang egalitarian, murni dan tetap berpijak kukuh pada tradisi. Islam liberal adalah corak pemikiran Islam moden yang kritis, progresif, dan dinamis. Islam liberal berpandangan bahwa Islam selaras dengan demokrasi. Pemikiran neo tradisional diidentifikasikan dengan Gus Dur, namun tidak bererti Gus Dur hanya neo tradisional, kerana kenyataannya, beliau juga pengilham dan penggiat neo-modenis, pasca-tradisional, bahkan Islam liberal. Harun Nasution dan Nurcholish Madjid, sangat menonjol dalam pembentukan wacana keislaman kontemporari. Pembaharuan pemikiran Islam mereka dikenali sebagai neo-modenisme Islam. Nurcholish Madjid kemudian dinobatkan sebagai perintis wacana neo modenisme Islam Indonesia. Islam liberal bukanlah sesuatu yang baru kerana asasnya telah ada sejak awal abad ke-19. Pemikir liberal Islam di Indonesia ialah Nurcholish Madjid dan Gus Dur.

關鍵字

Pemikiran Islam kontemporari ； Islam neo-tradisional ； Islam neo-modernis ； Islam liberal

並列摘要

The origins of contemporary Islamic thought in Indonesia is to be understaood against the background of the reinterpretation movement of classical Islamic thought that subsequently developed in line with the development of social conditions there. This movement can be broadly classified into several streams, namely neo-traditional, neo-modernist and liberal Islam. The neo-traditional school is rooted intradition and views Islam as being in harmony with the development of local culture; it is appreciative of multiculturalism and inclusive. The neo-modernist stream tends to position Islam as a value system and order that must be applicable in daily life in line with the increasingly dynamic demands of the times. The neo-modernist stream is inclusive, moderate and plural; respecting differences in the framework of anIslamic thought that is egalitarian,pure, and rooted in tradition. Liberal Islam is a modern style of Islamic thought thatis critical, progressive, and dynamic. This stream regards Islam as being in harmony with democracy. The neo-traditional school of thought is identified with Gus Dur. However, it does not necessarily mean that he is solely a neo-traditionalist as he also inspired theneo-modernist, post-traditional, and even liberal Islamic school of thought. Harun Nasution and Nurcholish Madjid were both prominent figures in the construction of the contemporary Islamic discourse. Their renewal of Islamic thought is known as Islamic neo-modernism. Nurcholish Madjid was later acclaimed as the pioneer of the discourse of Islamic neo-modernism in Indonesia. The liberal Islamic school of thought is not new in Indonesia as its underlying principles have been in existence since the beginning of 19^(th) century. Both Nurcholish Madjid and Gus Dur have been recognized as thinkers representing the liberal Islamic school of thought in Indonesia.

並列關鍵字

Contemporary Islamic thought ； neo-traditional Islam ； neo-modernist Islam ； liberal Islam