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"ABSTRAKPemikiran Islam di Indonesia selalu berkembang seiring dengan perkembangan zaman dan sosial masyarakat. Indonesia sebagai negara plural, baik dari sisi suku, ras, budaya, agama dan keyakinan ternyata memunculkan berbagai produk pemikiran yang plural pula. Bahkan pemikiran keislaman dikalangan intelektual dan ulama pun cukup beragam. Salah satu corak pemikiran yang ikut mewarnai pemikiran Islam di Indonesia adalah Pemikiran Islam Liberal yang dibawa oleh para anak muda dalam Jaringan Islam Liberal. Jaringan Islam liberal di Indonesia tidak begitu saja dapat diterima, pendapat-pendapat liberalnya yang tidak sesuai dengan ajaran Islam terus memunculkan kontroversi berkepanjangan. Mengalami pasang surut dalam perjalanannya, Jaringan Islam Liberal mampu bertahan sebagai minoritas yang perlahan tapi pasti terus menyebarkan pemikiran liberalnya ke masyarakat melalui media massa dan jaringan sosial. Tulisan ini bertujuan untuk menjelaskan apa itu Jaringan Islam Liberal dan bagaimana jaringan tersebut bertahan menyebarkan pemikirannya ditengah kontroversi yang terus menyerang. Data-data penulisan diperoleh dari wawancara informal dan studi pustaka dengan menganalisis sumber-sumber buku, jurnal dan surat kabar yang membahas persoalan Jaringan Islam Liberal tersebut. Hasil analisis menunjukkan bahwa perkembangan Jaringan Islam Liberal terus menyurut dari waktu ke waktu.

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ABSTRACTIslamic thought in Indonesia has always evolved along with the times and society.Indonesia as a pluralistic country, both in terms of race, ethnicity, culture, religion and belief led to various plural thoughts. Even the Islamic thoughts among intellectuals and Muslim scholar are quite diverse too. One of the patterns of thought that characterizes the Islamic thought in Indonesia is Islam Liberal Thought which carried by the young people in the Islamic Network Liberal. Liberal Islam Network in Indonesia is not simply be accepted,liberal Islamic thoughts which is not compatible with the Islamic teachings continued to spawns more controversy. Have ups and downs along the way, the Liberal Islam Network survived as a minority which are slowly but surely continue to spread liberal ideas to the public through the mass media and social networks. This paper aims to explain what is the Liberal Islam Network and how those network survive to spread his thoughts amid controversies. Data were obtained from informal interviews and literature study by analyzing the sources of books, journals and newspapers which discuss the issue of the Liberal Islam Network. The analysis showed that the Liberal Islam Network is going down time by time."

"Sebagian besar pemikir politik Islam klasik, memandang bahwa hubungan agama dan negara adalah satu kesatuan yang organis, yang tidak dapat dipisahkan satu dengan yang lainnya. Bentuk kelembagaan bagi hubungan yang organik tersebut, muncul dalam bentuk khilafah, yang dianggap sebagai representasi sebuah sistem kekuasaan dan pemerintahan Islam, sejak dari zaman Abu Bakar Shidiq hingga berakhirnya kekhalifahan Usmani di Turki. Selama itulah kedudukan khalifah tetap aman dan selalu mendapat legitimasi dari para ulama yang memegang otoritas keagamaan dalam Islam. Kondisi tersebut menggambarkan hubungan antara politik atau kekuasaan dengan agama, sebagai hubungan simbiosis yang sating menguntungkan.Seiring dengan masuknya bangsa Eropa ke Timur Tengah, maka masuk pulalah pemikiran-pemikiran modern di kawasan tersebut. Salah satu diantara pemikiran tersebut adalah Sekularisme. Dengan faham itulah Ataturk di Turki mengejutkan dunia politik Islam dengan menggusur kekhalifahan Usmani yang memang sudah lemah. Menyusul satu tahun kemudian AIi Abd Raziq di Mesir dengan menerbitkan bukunya "Islam wa Ushul al-hukmmr ; Buhl fi al-Khila_;ah wa al-Hukumah fi al-Islam", yang juga inengkritisi eksistensi khilafah yang selama itu "disucikan". Namun keduanya menganggap bahwa khilafah adalah rezim otoritarianisme dan absolutisme yang tidak lagi relevan di zaman modem ini.

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Mostly classical Islamic political scholar, looking that the relation of religion and state is one organic union, inseparable one with other. Form of the institutution for those relation, emerge in the form of khilafah, what is considered_ to be representation a system of power and Islamic, governance, since Abu Bakar Shidiq till the end of Usmani Emperor in Turki. During that's dimiciling khalifah remain to be peaceful and always get the legitimation from all moslem scholar, whom had holding religious authority in Islam, The Condition depict the relation of between politics or power with religion, as mutual symbiosis a profiting relation.

With the arrival of Europe people to Mid-East area, they bring the new ideology to the area, one of that ideology is Secularisme. With that ideology Ataturk in Turki set the river on fire the Islamic politics by aborting imperium Usmani which is true have weak. One year later, then Ali Abd Raziq in Egypt, also critizied the khilafah power by publishing his book " Islam of Ida Ushul alhuk'n ; Bahs El al-Khilafah wa al-Hukumah fr al-Islwn", which is during that "sanctified". But both assuming that khilafah is regime of otoritarianisme and absolutisme which shall no longger be relevant in this modem epoch.

Both emerging almost at the same time, with the same opinion, and global political in a same condition, regional and national which more or less is equal. Even both dissociated by far distancer, owning different personality, with the different of intellectual background, and of course own the different target, hence non an matter which coincidence happened, if both sudden emerge at the time of and same condition. This is one of reason disturbing to be checked in this thesis."

"State islamic university (UIN) Sunan Kalijaga Yogyakarta,as a religious instutions and an intellectual community,for a few decades has been only regarded as marginal and conservative community. ....."

"Kebangkitan Islam kembali, yang telah diteriakkan sejak awal abad ke 20, terutama ditandai dengan kejatuhan imperium terbesar Islam Khilafah Utsmaniyah pada tahun 1924, ditandai dengan lahirnya dua gerakan Islam monumental abad 20 yaitu Ikhwanul Muslimin pimpinan Hasan Al-Banna di Mesir pada tahun 1928 dan Jamaah Islamiyah pimpinan Abu a?la al-Maududi di anak benua Pakistan dan India pada tahun 1944. Gerakan Islam Ibu-bapak -- Ikhwanul Muslimin dan Jamaah Islamiyah, kemudian melahirkan gerakan-gerakan lslam baru, sebagai penerus, maka berdirilah gerakan Front Nasional Islam di Sudan 1985 dan Front Pembela Islam di Al-Jazair pada tahun 1988.Gerakan Politik Islam di Sudan dan Al-Jazair dewasa ini menampilkan pola pergerakan keagamaan yang menarik diteliti di Era kontemporer Gerakan Front Penyelamat Islam di Al-Jazair dan Gerakan Front Nasional Islam di Sudan memiliki kesamaan dan perbedaan dalam pola-pola pergerakan yang ditampilkan dalam pentas politik di negara-masing-masing. Persamaanya adalah pada sasaran dan tujuan yaitu menegakkan Syari?at Islam ditengah kehancuran sistem pemerintahan yang ada. Sedangkan perbedaannya adalah pada cara atau jalur yang ditempuh untuk mencapai sasaran kekuasaan sebagai sarana menegakkan syari`at Islam.Bahwa kelahiran gerakan-gerakan politik Islam pada umumnya disebabkan karena dua faktor ganda yaitu baik pada faktor internal negara dan ekternalnya, maupun faktor internal ummat Islam dan eksternal ummat Islam. Penulis menggunakan komparasi perbandingan. Studi kepustakaan (library research). Menggunakan teori pergerakan politik Islam dan teori perbandingan politik. Teori Sekularisme juga menjadi kerangka pembahasan tesis. Fokus penelitian adalah gerakan Islam tahun 1980-an dan 1990-an.Bahwa dengan berpijak pada teori-teori dan konsep-konsep politik islam dalam meneliti fenomena pergerakan Islam di Al-Jazair dan Sudan, maka penulis menemukan adanya kesinambungan pemikiran yang orisinal, bermula dari pola-pola pergerakan Islam masa Nabi Muhammad, Khulafaur Rasyidin, Umayyah, Abbasiyah hingga Khilafah Utsmaniyah. Penulis juga dapat menyimpulkan perbedaan gerakan politik Islam Sudan dan AI-Jazair berdasarkan teori komparasi.Bahwa latar belakang kelahiran gerakan-gerakan Islam modern adalah karena kondisi politik dan ekonomi negara-negara Islam yang semakin melemah di hampir seluruh dunia Islam, yang dikarenakan oleh faktor internal dan eksternal, yang sama-sama kuatnya.Bahwa tujuan gerakan politik Islam adalah mengembalikan kepercayaan diri ummat Islam dalam menciptakan kekuatan untuk menerapkan syari?at Islam dan meningkatkan derajat ummat Islam, telah berhasil dicapai dalam beberapa aspeknya. Misalnya, kesadaran dan semangat ke Islaman yang semakin kuat dalam menciptakan solidaritas dikalangan ummat Islam.

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The rising back of Islam, which has been declared since the 20th century, mainly signed by the fall out of the biggest imperial of Islam, Khilafah Utsmaniyah in 1924, also signed by the born of two Islamic Monumental Movement in 20th century, that are Ikhwanul Muslimin driven by Hasan Al-Banna in Egypt in 1928 and Jamaah Islamiyah driven by Abu a?la al Maududi in the continent son of Pakistan and Indian in 1944. The Founder of Islamic Movement-Ikhwanul Muslimin and Jamaah lslamiah - further bore the New Islamic Movements, as a generation, so it appeared Islamic National Front Movement in Sudan, 1995 and Islamic Defender Front in Algeria, 1988.

Islamic Politic Movement in Sudan and Algeria performed religious type of movement that interested to be observed in contemporary era. Islamic Defender Front Movement in Algeria and Islamic National Front Movement in Sudan have equality and difference in movement types which was performed in their state political stage. The equality in target and objective is to defense Islamic rule in the middle of available government system dissolved. However the differences are in the way or stripe that has been performed to get the power target as a target for defense Islamic rule.

Whereas the born of Islamic Politic Movement, generally caused by two double factors, that are either in internal and external factor of state, or in internal and external of Moslems.

Using Comparative of Comparison, Library research. Using the theory of Islamic politic movement and theory of political comparison. Also theory of secularism can be a framework of thesis explanation. Research focus is Islamic Movement in the era of 1980 and 1990.

Whereas with focusing in theories and Islam Political Movement in observing Islamic movement phenomenon in Algeria and Sudan, so the writer found that there are an original continuity thinking, begin from the models of Islam in Mohammad era, Khulafaur Rasyidin, Umayah, Abbasiyah until Khilafah Utsmaniyah.

Whereas the background of the born of modern Islamic movement are because politic condition and the economy of Islam states that is become weakness in almost all Islam world, and because of internal and external factor which have equal power.

Whereas the objective of movement is to get back the confidence of Islam people in creating the power to perform Islam rule and increase the honor of Moslem, has been succeeded in some aspect. For example, the awareness and spirit of Islamic which become stronger in creating solidarity in Moslem people."

"Encountering Islam: The Politics of Religious Identities in Southeast Asia, edited by Hui Yew-Foong, may not frame the culture-wars debate among Muslims in the region, but the book's three chapters on Islam in Indonesia can be more easily understood if read from the differing perspectives of the conservative-liberal political spectrum (Bulletin of Indonesian Economic Studies)."

"This article, based on original ethnographic research in two Indonesian non-government organizations, examines challenges faced by Indonesian activists in their work to improve inter-religious and inter-ethnic relations. The results of the research conclude that religio-political power struggles at the national level are the major obstacles for the NGO 's observed in their efforts to promote legal justice for religious and ethnic minorities. In particular, the use of religion as a political identity in Indonesia raises sensitive issues related to secularism and individual rights. The article recommends that Indonesian NGO's focus their efforts on three main areas in their work to promote religious and ethnic justice: 1) clarifying the origins of secularism, in particular the perception that human rights are not a part of Indonesian culture; 2) discussion of the history of colonialism and imperialism and the connection to human rights; and 3) expanding the discourse on religion and its relationship to racial and ethnic discrimination, Islamic law, and national law."