Suchergebnisse

Radical Islamic movements in Indonesia show a significant face since fall of New Order regime. After fall of the New Order regime began a period of democratic transition that marked the emergence of freedom in various sectors of life. At this time, democracy grows and develops. One of them is marked by the emergence of political parties with various streams, including political parties based on Islam. In addition, there are also mass organizations and radical Islamic movements. Freedom offered by democracy in this time is utilized by Muslims. Since 1998 Islamic political aspirations have been strengthened and manifested in various forms, such as the establishment of Islamic parties. There were eleven Islamic parties competing in 1999 election. Amongst of them such as Crescent-Moon Party (PBB), Justice Party (PK), People Awakening Party (PKU), Nahdlatul Ummat Party (PNU), PUI (Islamic Party), New Masyumi, PP (United Party), and PPP (United Development Party).

Islamic education in Indonesia has a long history and started around the 13th century, but it faces many challenges. The first of challenge is the existence of logocentrism and the second of the challenge is the school of centrism (mazdhab-centrism). Logocentrism and school of centrism (mazdhab-centrism) in Islamic education has caused the rise of ghulat community and radicalism in Indonesia. For this reason, Islamic education as an implementation of maqÄá¹£id sharÄ«'ah should be reconstructed. Islamic education systems have to change its strategy and operational method. It has to be open and inclusive to foreign resources of school environment as stated by Auda in maqÄá¹£id sharÄ«'ah. By implementing the thought of Auda's maqÄá¹£id sharÄ«'ah in the Islamic education in Indonesia, it is expected that the competent, broad-minded, humanistic, tolerant, and democratic Muslim communities can be realized. Besides that, the reconstruction of Islamic education can give information to the society that Islam is not as rigid as radicalism claims, but Islam provides a lot of alternatives in solving the present problems. ; Pendidikan Islam di Indonesia memiliki sejarah panjang dan dimulai sekitar abad ke-13, namun menghadapi banyak tantangan. Tantangan pertama adalah adanya logosentrisme dan tantangan kedua adalah aliran sentris (mazdhab-centrisme). Logosentrisme dan sekolah sentimentalisme (mazdhab-centrisme) dalam pendidikan Islam telah menyebabkan bangkitnya komunitas ghulat dan radikalisme di Indonesia. Untuk alasan ini, pendidikan Islam sebagai implementasi shar'ah maqasyid harus direkonstruksi. Sistem pendidikan Islam harus mengubah strategi dan metode operasinya. Ini harus terbuka dan inklusif terhadap sumber daya lingkungan sekolah asing seperti yang dinyatakan oleh Auda di maqâṣid sharÄ«'ah. Dengan menerapkan pemikiran sholat mazhab Auda dalam pendidikan Islam di Indonesia, diharapkan masyarakat Muslim yang kompeten, cakap, humanis, toleran, dan demokratis dapat terwujud. Selain itu, rekonstruksi pendidikan Islam dapat memberi informasi kepada masyarakat bahwa Islam tidak sekuat klaim radikalisme, namun Islam menyediakan banyak alternatif untuk menyelesaikan masalah sekarang.

After the end of Soeharto's regime, in 52 districts produced 78 regulations (perda) influenced by sharia to purify Islam from secular institutions. Because of that, Islam in Indonesia now is criticized as having a tendency to be close to status quo, and resulting so many problems, such as being injustice and dehumanize. Islam as a prophetic religion, as a religion not only for faith to Allah, is also a religion that liberating people from violence and injustice, as Prophet Muhammad brought it. This academic writing , using the hermeneuticmethod fromPaul Ricoeur, analizes the situation, by proposing three ways outthrough the theory of critical ideology, and the deconstruction, and offering to accept plurality, to overcome the problems of complicated situation. Propethic religion might be the proper solution for the problems of Islam in Indonesia than priestly/institutional religion, in order to acheive the better Indonesian society, by practising tolerance, openess in mind, egaliter and democatic. ; Setelah berakhirnya rezim Soeharto, 52 wilayah membuat 78 perda syari'ah yang menginginkan pelaksanaan Islam secara kaffah. Oleh karena itu Islam di Indonesia dikritik sebagai agama yang cenderung berada dalam status qua, dan mengakibatkan munculnya banyak masalah, seperti masalah ketidakadilan dan dehumanisasi. Islam sebagai sebuah agama prophetis , hakikatnya tidak hanya bicara tentang keimanan kepada Tuhan, tetapi juga membahas tentang pembebasan manusia dari tindak kekerasaan dan ketidakadilan. Tulisan ini menggunakan metode hermeneutika dari Paul Ricoeur, yang berusaha menganalisis situasi di atas dengan mengajukan tiga pendekatan, yaitu kritik ideology, dekonstruksi, dan tawaran menerima prinsip pluralitas sebagai jalan keluar dari masalah yang komplek di Indonesia. Agama prophetis diharapkan dapat menjadi solusi menyeluruh bagi problem keagamaan (Islam) di Indonesia, sehingga terwujud masyarakat Indonesia yang toleran, terbuka, dan demokratis.