Gerakan Dan Pemikiran Hizbut Tahrir Indonesia

Azman, Azman

doi:10.24252/ad.v7i1.5329

Cited by 7 publications

(10 citation statements)

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“…Negara khilafah menurutnya adalah negara yang menerapkan syari'ah Islam secara holistik dan menyebarkan ajaran Islam fundamental-literalis ke seluruh umat manusia. 48 Jaringan ini kemudian dikenal dengan nama JIL (Jaringan Islam Liberal). Dalam misinya, JIL menerapkan sejumlah prinsip yang menjadi landasan dasar gerakannya, antara lain: 1) membuka pintu ijtihad pada semua dimensi Islam, 2) mengutamakan nilai-nilai universal Islam dalam merespon realitas, 3) mempercayai kebenaran yang relatif, 4) memihak pada minoritas, 5) meyakini kebebasan beragama, dan 6) memisahkan otoritas duniawi dan ukhrawi.…”

Section: Wacana Intelektual Islam DI Masa Reformasi (Kanan Islam Versus Kiri Islam Hingga Islam Moderat Abad Xx-xxi M)unclassified

Peta Perkembangan Wacana Intelektual Islam Nusantara Abad VII-XXI: Sebuah Analisis Historis

Imaduddin

2021

Tamaddun

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Basically, the development of Islamic intellectual discourse in the archipelago is can’t be separated from the gradual wave of Islamization by preachers from the outside, either from their status as traders, immigrants, or others. At the beginning of the arrival of Islam in the 7th century, intellectual traditions still seemed to be blurred and reaped the point of progress from around the 13th to the 21st. This article uses the historical method of thought Kuntowijoyo in an effort to explore in-depth studies regarding the dynamics of the flow of Islamic intellectual discourse in the archipelago. From the historical data analysis process, the result shows that the map of the development of the Islamic intellectual discourse in the archipelago can be classified typologically based on the period and the background of the area covering it, including: 1) early Islamic intellectual discourse in the archipelago (Mystic Islam 7th – 17th century ), 2) Islamic intellectual discourse during colonialism (traditional Islam versus modern Islam in the 16th - 19th century), 3) Islamic intellectual discourse in the period of independence (political Islam to cultural Islam in the 19th - 20th century), and 4) discourse Islamic intellectuals in the reform era (Right Islam and Left Islam 20th – 21st centuries).

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Section: Wacana Intelektual Islam DI Masa Reformasi (Kanan Islam Versus Kiri Islam Hingga Islam Moderat Abad Xx-xxi M)unclassified

Peta Perkembangan Wacana Intelektual Islam Nusantara Abad VII-XXI: Sebuah Analisis Historis

Imaduddin

2021

Tamaddun

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“…Gerakan pendirian negara Islam pada awalnya dipimpin oleh Sekarmadji Maridjan Kartosoewirjo di Tasikmalaya Jawa Barat (Ausop, 2009), namun pada akhirnya menyebar di berbagai daerah di Indonesia, seperti Daud Beureueh di Aceh (Apipudin, 2016;Iqbal & Rizal, 2012), Ibnu Hajar di Kalimantan Selatan (Iqbal, 2018), dan Kahar Muzakkar di Sulawesi Selatan (Aisyah, Patahuddin, & Ridha, 2018;Azizah, 2020). Fakta lainnya yang menunjukkan keterlibatan Ulama dengan politik juga dapat dilihat pada gerakan-gerakan Islamisme di Indonesia, seperti gerakan reformis oleh partai-partai Islam, gerakan revolusioner seperti Hizbut Tahrir Indonesia (HTI), Jamaah Islamiah, Majlis Mujahidin Indonesia (MMI), Laskar Jihad Indonesia, dan gerakan neo-fundamentalis seperti jamaah tablig dan salafisme (Amal & Panggabean, 2004;Azman, 2018;Nurrohman Syarif dan Marzuki Wahid, 2018). Fakta ini membuktikan bahwa ulama sangat berperang penting dalam konteks perpolitikan di Indonesia secara umum dan lokalitas daerah secara khusus (Husnan & Sholihin, 2017;Zulkifli, 2013).…”

Section: Pendahuluanunclassified

Gurutta Junaid Sulaeman’s Political Hijrah: From Fundamental to Moderate Islam

et al. 2021

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Albeit the research into Junaid Sulaeman as the most famous Islamic Cleric in South Sulawesi was extensively undertaken, little empirical research addressed his political biography. This research aimed to explore his political Hijrah from Islamic fundamentalism to Islamic moderate. This research adopted a biography study design. To collect data, a documentary analysis based on Junaid Sulaeman’s diary and in-depth interview were conducted. The data analysis was carried out thematically using Azra’s and Al-Jauhari’s concept of fundamental and moderate Islam. The research revealed three findings. First, Junaid Sulaeman’s political Hijrah was conducted from Darul Islam toward Golongan Karya party. Second, the factors that drove Junaid Sulaeman’s participation in the political movement included the changing of socio-political context, the breadth and depth of his religious knowledge, the need to get Allah's guidance, and the consideration of dawah. Third, the implications of Junaid Sulaeman's political movement were known from the expansion of his local and national network, as well as the development of socio-religious institutions in Bone. The research concluded that a good cooperation between the ulama and the government could provide more benefits and blessings to the community.

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“…& Sahrasad, 2019;Istadiyantha, 2018;Saleh M, 2018;Saputri, 2019). Ketiga, gerakan politik atas nama agama (A`la, Mukarrom, & Zamzami, 2018;Ahyar & Alfitri, 2019;Azman, 2018;Hannan & Haryanto, 2019;Muhammad, 2015;Syukur, 2014), demikian pula gerakan politisasi agama (B. Kurniawan, 2018;Muzakki, 2014;Shofan, 2018;Supriyadi, 2015).…”

Section: Pendahuluanunclassified

“…Dalam hal ini, demokratisasi memiliki tanggungjawab dan perlindungan atas keberadaan kelompok minoritas yang selama ini terpinggirkan (Prasisko, 2016). Demikian pula dengan munculnya gerakan sosial keagamaan (Ahyar, 2017;Muhammad, 2015), bahkan gerakan politik atas nama agama mewarnai demokratisasi di Indonesia (A`la et al, 2019;Ahyar & Alfitri, 2019;Azman, 2018;Hannan & Haryanto, 2019). Dengan demikian, demokratisasi sebagai media dalam pertumbuhan aktivitas keagamaan secara kolektif dan komunal.…”

Section: Masa Depan Jamaah An-nadzir DI Tengah Arus Demokratisasiunclassified

“…Dengan adanya demokratisasi, berbagai pandangan keagamaan beradaptasi dan cenderung berkontestasi dengan pandangan dunia non-agama, sehingga organisasi-organisasi keagamaan harus mengalami rasionalisasi dan debirokratisasi. Sementara itu, demokratisasi mengakibatkan munculnya model keberagamaan yang terbuka, menjamin kebebasan agama, dan meminimalisir intervensi negara tehadap agama (Ahyar & Alfitri, 2019;Azman, 2018). Dengan demikian, kondisi seperti itu yang menjadi peluang makro jamaah An-Nadzir sehingga dapat melangsungkan gerakan dan aktivitas keagamaannya di tengah dinamika perubahan sosial dalam konteks demokratisasi.…”

Section: Masa Depan Jamaah An-nadzir DI Tengah Arus Demokratisasiunclassified

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Resepsi dan Resistensi: Respons Masyarakat terhadap Jamaah An-Nadzir sebagai Komunitas Muslim di Tengah Arus Demokratisasi di Indonesia

Pabbajah

2020

Relig. J. Agama dan Lintas Budaya

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The fact that the reformation having been running for more than two decades is still found being influencial in Indonesia today. One of the impacts is the opening of spaces for religious expression in public sphere in the name of democratization. The experience of Jamaah An-Nadzir is an exmple in wich this study is beeing carried out. This work is intended to explore the public response to Jamaah An-Nadzir's existence as a non-maintstream Islamic religious community in the Mawang area, Gowa Regency, South Sulawesi as the product of the reformation. This study uses a qualitative descriptive research approach, with data research methods through observation, interviews and literature studies related to the object of study. Three forms of paradoxical response of society in seeing the existence of Jamaah An-Nadzir were found in this work. First, there is a response to the resistance of th representatives of religious figures who reject the reasons for Islamic reasons, while there are those who accept that they are a community that only has different understanding in Islam or khilafiyah. Second, the response of the surrounding community shows that they tend to accept the An-nadzir community and enter into land management although a few people reject the strange name of the community and show an acceptional understanding to their physical appearance. Third, the local government's persuasive response to An-Nadzir is supported by a community empowerment approach in social and economic aspects. Likewise, the flow of democratization as an external factor cannot be separated from the existence of communities, Jamaah An-Nadzir was no exception. Thus, An-nadzir's existence can be accepted today, although they still has resistance from several elements. This study suggests the need for further study of this kind of religious community which is still undocumented, so that it can be mapped geographically for the life of the nation and state in the democratization era.

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Gerakan Dan Pemikiran Hizbut Tahrir Indonesia

Cited by 7 publications

References 0 publications

Peta Perkembangan Wacana Intelektual Islam Nusantara Abad VII-XXI: Sebuah Analisis Historis

Peta Perkembangan Wacana Intelektual Islam Nusantara Abad VII-XXI: Sebuah Analisis Historis

Gurutta Junaid Sulaeman’s Political Hijrah: From Fundamental to Moderate Islam

Resepsi dan Resistensi: Respons Masyarakat terhadap Jamaah An-Nadzir sebagai Komunitas Muslim di Tengah Arus Demokratisasi di Indonesia

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