Dialectic and Philosophy of Indonesian Islamic Liberalism (Study of the Thoughts of East Java Nahdlatul Ulama Figures)

Abstract

Liberal Islam is a form of socio-religious deviation for its adherents. In the name of human rights in Islam excessively, the potential for liberal Islamic thinking is born. Meanwhile, human rights need to be upheld in order to create Islam that is open in thinking and solutions in solving problems for the sake of creating a harmonious life. This study aims to describe the results of research on the thoughts of the East Java Nahdlatul Ulama Figures on the dialectic of the emergence of liberal Islam in Indonesia based on the philosophical aspects and forms of thought in order to straighten the views of Indonesian Muslim figures who are considered liberal thinking based on their opinions of other religions. This research is based on a structural functional theoretical framework where each informant adjusts to his capacity in maintaining the balance of conflict. The approach in this study uses qualitative-analysis with a type of centralized interview research. The results show that the dialectic of liberal Islam is the power of human rights and ignores the creed oriented towards the advancement of legal products. While the liberal Islamic philosophy is a desire, differences in thinking methodology, excessive use of rationality.

Analysis of Paradigm Shift Toward the Transformation of Nahdlatul Ulama’s Political Orientation

“…This organization has a moral and political interest in upholding Pancasila as a national ideology and unity in diversity (bhinekka tunggal ika), a crucial foundation for living together amid Indonesia's diverse cultures, faiths, and ethnic groupings (Davidson 2001). One of these endeavors is to educate the citizens to love their country or Hubbul Wathon (Hidayatullah 2012, Nurhajarini 2018. as well as taking preventive and corrective actions against radical Islamic groups, scripturalists, intolerant, and even Shiites who are considered a threat to the state (Kayane 2020).…”

“…NU had many problems after the Dutch returned home and Japan took over in March 1942. During the Japanese era, Nahdlatul Ulama, which was often controlled by the Dutch, became the object of mobilization by the Japanese (Hidayatullah 2012). However, Japan also employs oppressive measures against Nahdlatul Ulama, prohibiting the teaching of any foreign languages in schools, including Arabic, and requiring everyone to bow in the direction of the imperial palace to honor Japanese emperor (Umam 2014).…”

Riyanto Dan Bom Natal 2000 : Nalar Banser Nu Dalam Nestapa Ketahanan Toleransi Beragama Di Indonesia

“…Selain penerimaan asas tunggal, keputusan untuk melepaskan diri dari politik praktis dan "kembali ke Khittah 1926" merupakan bentuk konsolidasi NU yang sangat bersejarah dan menentukan dinamika NU di masa-masa selanjutnya. NU kemudian lebih mengkonsentrasikan energinya untuk transformasi internal lembaga pendidikannya (pesantren), pemberdayaan ekonomi, pemberdayaan kukltutral, dan pemberdayaan masyarakat, terutama dalam merespon tantangan modernitas dan globalitas di masa sekarang (Hidayatullah, 2012).…”