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"ABSTRAKPenelitian ini berusaha mengungkap korelasi pemikiran Sayyid Quthb dengan fenomena radikalisme yang terjadi di beberapa Negara Islam saat ini. Penelitian ini menggunakan pendekatan kualitatif dengan metode kajian deskriptif, eksplanatif dan analitis. Metode ini bermaksud menjelaskan hakekat fakta tertentu, mengapa suatu fakta terjadi, pengaruh dan bagaimana hubungannya dengan fakta lain. Data penelitian diperoleh melalui teknik pengumpulan data, baik kepustakaan maupun wawancara terstruktur mengenai masalah-masalah yang berkaitan dengan fenomena radikalisme, Sayyid Qutb dan Ikhwanul Muslimin serta materi-materi lain yang berkaitan dengan penulisan tesis ini.Hasil dari penelitian ini mengungkapkan bahwa pemikiran-pemikiran Sayyid Quthb telah menginspirasi gerakan-gerakan radikal di beberapa negara. Kontroversi pemikiran Sayyid Quthb dalam hal ketuhanan dan kenabian berujung pada pentahrifan dalil-dalil al-Qur?an, juga penyimpangan terhadap standar moderasi Islam Sunni. Begitu juga pemikiran Quthb dalam hal khilafah, ia menta?birkan fenomena tidak diberlakukannya hukum Islam saat ini sebagai jahiliyyah modern yang mengarah kepada takfir syumuli dan nihilisme. Menurutnya, tidak ada Islam di tengah-tengah semaraknya umat yang mengaku pemeluk Islam, dikarenakan mereka telah melupakan Islam yang sebenarnya, yaitu Islam yang hanya bersumber dari al-Qur?an dan Sunnah, bukan bersumber dari selainnya. Pemikiran Quthb memberikan legitimasi terhadap militansi gerakan-gerakan radikal yang bertujuan mengambil alih kekuasaan pemerintahan yang dianggap sekuler dengan segala cara, untuk digantikan dengan pemerintahan yang menurut mereka menerapkan syari?ah Islamiyyah.

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ABSTRACT

This study sought to uncover correlations with the thinking of Sayyid Qutb radicalism phenomenon that occurs in some Islamic countries today. This study used a qualitative approach with descriptive study method, an explanatory and analytical. This method is intended to explain the nature of certain facts, why a fact happen, the effect and how it relates to other facts. Data were obtained through data collection techniques, either literature or structured interviews on matters related to the phenomenon of radicalism, Sayyid Qutb and the Ikhwanul Muslimin and other materials related to this thesis.

Results from this study revealed that the ideas of Sayyid Qutb has inspired radical movements in several countries. Controversy thought of Sayyid Qutb in divinity and prophethood misappropriation led to the arguments of the Quran, as well as the standard deviation of the Sunni Islamic moderation. Likewise Qutb thought in terms of the caliphate, he call phenomenon of non-application of Islamic law today as modern jahiliyyah leading to takfir syumuli and nihilism. According to him, there is no Islam in the midst of the splendor of the people who claimed Muslims, because they have forgotten the true Islam, that Islam is only derived from the Qur'an and Sunnah, not from any other kind. Qutb thought gives legitimacy to the militancy of radical movements which aim to take over the power of government is considered secular in every way, to be replaced with a government -which they- implement the Islamic Shari'ah."

"[ABSTRAKMasyarakat dan keadilan sosial adalah kedua tema pembahasan yang tidak terpisahkan. Baik dari pemikiran sosial-politik Barat maupun Timur, pembahasan mengenai bagaimana masyarakat seharusnya dan apa yang disebut dengan keadilan sosial terus didiskusikan dari waktu ke waktu. Perbedaan muncul tatkala gagasan mengenai masyarakat dan keadilan sosial dipengaruhi oleh kondisi sosial politik yang ada dan dipengaruhi oleh corak keyakinan agama. Sayyid Qutb dan Ali Syariati memiliki ideologi tersendiri mengenai masyarakat dan keadilan sosial.Sayyid Qutb yang merupakan salah satu tokoh utama gerakan Ikhwanul Muslimin pada masa rezim Gamal Abdul Nasser berusaha menanamkan Islamisme fundamental dalam memahami tatanan masyarakat ideal dan mewujudkan keadilan sosial dengan menekankan perhatiannya pada penerapan hukum Syariah Islam dan mendirikan negara Islam yang adil, plural, harmonis, dan supra nasional. Ia banyak mengungkapkan idealismenya tersebut dalam karya-karyanya seperti Ma?alim fi at Thariq, al Adalah al Ijtima?iyyah fi al Islam, Tafsir fi Zilal Quran, dan judul-judul lainnya.Sementara Ali Syariati yang seorang intelektual dan ideolog revolusi Iran, meski menjadikan Islam sebagai landasan pemikirannya, lebih memusatkan perhatiannnya kepada bagaimana melakukan perubahan sosial untuk menemukan jati diri bangsa Iran. Karya-karyanya lebih banyak menyerukan kepada bagaimana masyarakat yang ideal dan keadilan sosial yang sangat dipengaruhi oleh corak aliran Sosialisme. Ia aktif memberikan ceramah di universitas dan lembaga keagamaan seperti Hosseiniyeh Ershad. Karya-karyanya yang terkenal baik berupa buku, syair, maupun kumpulan ceramahnya yang dibukukan seperti On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, dan lainnya.

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ABSTRACTSociety and social justice are two issues that always correlated. Either from Western socio-politics or Eastern, the discussion about how an ideal society should be and what social justice is, will always be studied from time to time. The difference emerges when an idea about society and social justice are influenced by current social and political situation, culture and religious belief. Sayyid Qutb and Ali Shariati both have their own idea about society and social justice.Sayyid Qutb is the main Brotherhood of Muslim activist in the time of Gamal Abdel Nasser regime. He tried to combine the fundamental school of Islamism into the social order and to establish social justice with emphasizing of Sharia Law establishment into society. He sees Islam can build a just, undiscriminating, harmony, and also a universal State. This idealism has written in many of his books: the Milestones, Social Justice in Islam, and other titles.Meanwhile Ali Shariati, the Iranian revolutionary ideologue and also a Muslim intellectual seeks Islam as the fundamental foundation of society and social justice like Sayyid Qutb did while putting more concerns about reformate society itself and finding the true Iran identity. His writings and lectures talks more about what an ideal society is and a social justice influenced by Socialism school of thought. He was an active lecturer at Hosseiniyeh Ershad and other institutions. Gaining a lot of younger followers. His books and lectures are published and collected under titles: On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, and other titles.;Society and social justice are two issues that always correlated. Either from Western socio-politics or Eastern, the discussion about how an ideal society should be and what social justice is, will always be studied from time to time. The difference emerges when an idea about society and social justice are influenced by current social and political situation, culture and religious belief. Sayyid Qutb and Ali Shariati both have their own idea about society and social justice.Sayyid Qutb is the main Brotherhood of Muslim activist in the time of Gamal Abdel Nasser regime. He tried to combine the fundamental school of Islamism into the social order and to establish social justice with emphasizing of Sharia Law establishment into society. He sees Islam can build a just, undiscriminating, harmony, and also a universal State. This idealism has written in many of his books: the Milestones, Social Justice in Islam, and other titles.Meanwhile Ali Shariati, the Iranian revolutionary ideologue and also a Muslim intellectual seeks Islam as the fundamental foundation of society and social justice like Sayyid Qutb did while putting more concerns about reformate society itself and finding the true Iran identity. His writings and lectures talks more about what an ideal society is and a social justice influenced by Socialism school of thought. He was an active lecturer at Hosseiniyeh Ershad and other institutions. Gaining a lot of younger followers. His books and lectures are published and collected under titles: On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, and other titles.;Society and social justice are two issues that always correlated. Either from Western socio-politics or Eastern, the discussion about how an ideal society should be and what social justice is, will always be studied from time to time. The difference emerges when an idea about society and social justice are influenced by current social and political situation, culture and religious belief. Sayyid Qutb and Ali Shariati both have their own idea about society and social justice.Sayyid Qutb is the main Brotherhood of Muslim activist in the time of Gamal Abdel Nasser regime. He tried to combine the fundamental school of Islamism into the social order and to establish social justice with emphasizing of Sharia Law establishment into society. He sees Islam can build a just, undiscriminating, harmony, and also a universal State. This idealism has written in many of his books: the Milestones, Social Justice in Islam, and other titles.Meanwhile Ali Shariati, the Iranian revolutionary ideologue and also a Muslim intellectual seeks Islam as the fundamental foundation of society and social justice like Sayyid Qutb did while putting more concerns about reformate society itself and finding the true Iran identity. His writings and lectures talks more about what an ideal society is and a social justice influenced by Socialism school of thought. He was an active lecturer at Hosseiniyeh Ershad and other institutions. Gaining a lot of younger followers. His books and lectures are published and collected under titles: On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, and other titles.;Society and social justice are two issues that always correlated. Either from Western socio-politics or Eastern, the discussion about how an ideal society should be and what social justice is, will always be studied from time to time. The difference emerges when an idea about society and social justice are influenced by current social and political situation, culture and religious belief. Sayyid Qutb and Ali Shariati both have their own idea about society and social justice.Sayyid Qutb is the main Brotherhood of Muslim activist in the time of Gamal Abdel Nasser regime. He tried to combine the fundamental school of Islamism into the social order and to establish social justice with emphasizing of Sharia Law establishment into society. He sees Islam can build a just, undiscriminating, harmony, and also a universal State. This idealism has written in many of his books: the Milestones, Social Justice in Islam, and other titles.Meanwhile Ali Shariati, the Iranian revolutionary ideologue and also a Muslim intellectual seeks Islam as the fundamental foundation of society and social justice like Sayyid Qutb did while putting more concerns about reformate society itself and finding the true Iran identity. His writings and lectures talks more about what an ideal society is and a social justice influenced by Socialism school of thought. He was an active lecturer at Hosseiniyeh Ershad and other institutions. Gaining a lot of younger followers. His books and lectures are published and collected under titles: On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, and other titles.;Society and social justice are two issues that always correlated. Either from Western socio-politics or Eastern, the discussion about how an ideal society should be and what social justice is, will always be studied from time to time. The difference emerges when an idea about society and social justice are influenced by current social and political situation, culture and religious belief. Sayyid Qutb and Ali Shariati both have their own idea about society and social justice.Sayyid Qutb is the main Brotherhood of Muslim activist in the time of Gamal Abdel Nasser regime. He tried to combine the fundamental school of Islamism into the social order and to establish social justice with emphasizing of Sharia Law establishment into society. He sees Islam can build a just, undiscriminating, harmony, and also a universal State. This idealism has written in many of his books: the Milestones, Social Justice in Islam, and other titles.Meanwhile Ali Shariati, the Iranian revolutionary ideologue and also a Muslim intellectual seeks Islam as the fundamental foundation of society and social justice like Sayyid Qutb did while putting more concerns about reformate society itself and finding the true Iran identity. His writings and lectures talks more about what an ideal society is and a social justice influenced by Socialism school of thought. He was an active lecturer at Hosseiniyeh Ershad and other institutions. Gaining a lot of younger followers. His books and lectures are published and collected under titles: On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, and other titles.;Society and social justice are two issues that always correlated. Either from Western socio-politics or Eastern, the discussion about how an ideal society should be and what social justice is, will always be studied from time to time. The difference emerges when an idea about society and social justice are influenced by current social and political situation, culture and religious belief. Sayyid Qutb and Ali Shariati both have their own idea about society and social justice.Sayyid Qutb is the main Brotherhood of Muslim activist in the time of Gamal Abdel Nasser regime. He tried to combine the fundamental school of Islamism into the social order and to establish social justice with emphasizing of Sharia Law establishment into society. He sees Islam can build a just, undiscriminating, harmony, and also a universal State. This idealism has written in many of his books: the Milestones, Social Justice in Islam, and other titles.Meanwhile Ali Shariati, the Iranian revolutionary ideologue and also a Muslim intellectual seeks Islam as the fundamental foundation of society and social justice like Sayyid Qutb did while putting more concerns about reformate society itself and finding the true Iran identity. His writings and lectures talks more about what an ideal society is and a social justice influenced by Socialism school of thought. He was an active lecturer at Hosseiniyeh Ershad and other institutions. Gaining a lot of younger followers. His books and lectures are published and collected under titles: On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, and other titles., Society and social justice are two issues that always correlated. Either from Western socio-politics or Eastern, the discussion about how an ideal society should be and what social justice is, will always be studied from time to time. The difference emerges when an idea about society and social justice are influenced by current social and political situation, culture and religious belief. Sayyid Qutb and Ali Shariati both have their own idea about society and social justice.Sayyid Qutb is the main Brotherhood of Muslim activist in the time of Gamal Abdel Nasser regime. He tried to combine the fundamental school of Islamism into the social order and to establish social justice with emphasizing of Sharia Law establishment into society. He sees Islam can build a just, undiscriminating, harmony, and also a universal State. This idealism has written in many of his books: the Milestones, Social Justice in Islam, and other titles.Meanwhile Ali Shariati, the Iranian revolutionary ideologue and also a Muslim intellectual seeks Islam as the fundamental foundation of society and social justice like Sayyid Qutb did while putting more concerns about reformate society itself and finding the true Iran identity. His writings and lectures talks more about what an ideal society is and a social justice influenced by Socialism school of thought. He was an active lecturer at Hosseiniyeh Ershad and other institutions. Gaining a lot of younger followers. His books and lectures are published and collected under titles: On the Sociology of Islam, What Is to Be Done: The Enlightened Thinkers and Islamic Renaissance, and other titles.]"

"Penelitian mengenai tema dalam novel Asywak (1947) yang ditulis oleh Sayyid Qutb (1906-1966). Tujuannya adalah untuk membuktikan adanya unsur-unsur romantisme dalam tema dan unsur-unsur intrinsik lainnya. Kerangka teori yang digunakan adalah romantisme dalam fiksi. Romantisme merupakan sebuah pendekatan kefilsafatan yang berkembang di Eropa menjelang akhir abad ke-18. Gagasan ini kemudian berkembang menjadi sebuah aliran kesusastraan yang mengutamakan perasaan, pikiran, dan tindakan spontanitas; aliran seni yang mengutamakan imajinasi, emosi, dan sentimen idealisme. Dalam fiksi, romantisisme diterjemahkan sebagai gagasan yang memuat semangat dan kerinduan yang besar terhadap alam, obsesi yang besar terhadap masa lalu, ketiadaan batas yang jelas antara mimpi dan realitas, cinta yang melankolik dan idealis, dan celaan terhadap kehidupan perkotaan dan kecintaan terhadap alam pedesaan. Analisis dilakukan melalui pedekatan struktural dengan melakukan penelaahan terhadap beberapa unsur-unsur intrinsik yang berperan panting dalam membangun gagasan-gagasan romantik secara integral dan memperhatikan koherensi antarunsur. Hasil penelitian ini menunjukkan bahwa novel Asywak karya Sayyid Qutb merupakan novel bercorak romantik, dengan memuat beberapa unsur penting romantisme dalam tema dan unsur-unsur intrinsik lainnya. Dalam tema, terdapat gagasan obsesi dan kerinduan yang besar terhadap masa lalu, ketiadaan batas yang jelas antara mimpi dan realitas, cinta yang melankolik dan idealis, dan celaan terhadap kehidupan perkotaan dan kecintaan terhadap alam pedesaan. Sikap melankolik dan idealis dalam percintaan menjadi unsur romantisme yang paling mendominasi keseluruhan isi cerita, dan unsur penokohan beserta metode-metodenya menjadi unsur intrinsik yang paling banyak mendukung tema, dengan memuat unsu_r-unsur romantisme dalam karakter tokoh-tokohnya. Metode-metode penokohan kemudian memperkuat bukti kecenderungan pengarang terhadap romantisme."

"Penelitian ini membahas tentang perkembangan pola dan gaya kepemimpinan politik di Iran yang cukup fluktuatif dimulai dari pra dan pasca revolusi Iran 1979. Hal itu berkaitan dengan gagasan Imam Khomenei tentang Wilayah Al-Faqih yang menggantikan sistem monarki menjadi teo-demokrasi. Penelitian ini berfokus pada dua variabel penelitian yakni pola kepemimpinan politik dan gaya kepemimpinan politiknya pada pemimpin tertinggi di negara Iran yakni Imam Khomenei dan Sayyid Ali Khamenei. Penelitian menggunakan metode deskriptif analisis dan metode pengumpulan data studi pustaka.Hasil dari penelitian ini menunjukkan bahwa Imam Khomenei dan Ali Khamenei cenderung menggunakan gaya kepemimpinan transformasional diukur dari kriteria kepribadian keterbukaan, kesadaran, ekstraversi dan kesesuaian. Keduanya juga ditopang oleh modal spiritual (Spiritual Capital) yang cukup sehingga mempengaruhi kinerjanya dalam mengarahkan pengikut. Namun, Khomenei memiliki kelebihan pada sifat ekstraversi, keterbukaan dan kesesuaian disebabkan oleh kondisi natural krisis. Meski demikian, mereka juga menerapkan gaya kepemimpinan transaksional dalam situasi tertentu namun dengan intensitas yang rendah.

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This research discussed the development of patterns and styles of political leadership in Iran which are quite fluctuating starting from the pre and post-1979 Iranian revolution. That was related to Imam Khomenei's idea of ​​the Wilayah Al-Faqih which replaced the monarchy system into a theo-democracy. This study focused on two research variables, the pattern of political leadership and the style of political leadership on the highest leaders in Iran, namely Imam Khomenei and Sayyid Ali Khamenei. The research used descriptive analysis method and literature study data collection method.The results of this study indicated that Imam Khomenei and Ali Khamenei tend to use transformational leadership styles measured by the personality criteria of openness, awareness, extraversion and agreebleness. Both are also supported by sufficient spiritual capital (Spiritual Capital), which affects their performance in directing followers. However, Khomenei has the advantage of extraversion, openness and agreebleness due to the natural conditions of the crisis. However, they also applied transactional leadership styles in certain situations but with low intensity."

"Tesis ini membahas tentang konsep tasawuf dan ajaran tarekat Ashhabul Yamin Sayyid Abdullah bin Alwi Al-Haddad dan pengaruhnya di kehidupan Masyarakat Islam Jakarta pada era modern. Kajian ini menuturkan konsep tasawuf' Sayyid Abdullah Al-Haddad dan ajaran dan praktek wirid tarekat Ashhabul Yamin. Dalam penelitian ini menggunakan teori dalam perspektif tasawuf yang meliputi tasawuf sunni: Akhlaki dan amali, serta tasawuf falsafi, juga menggunakan perspektif tarekat. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode studi kasus, yaitu berusaha mendapatkan informasi dari praktek wirid yang terdapat dalam tarekat Ashhabul Yamin dan diamalkan oleh Masyarakat Islam Jakarta melalui individu, lembaga dan jama'ah. Berkaitan dengan konsep tasawuf dan ajaran tarekat Ashhabul Yamin, penulis akan mengutarakan konsep Tasawuf Sayyid Abdullah perpektifnya terhadap maqamat dan hal, serta asal muasal Tarekat Ashhabul Yamin, dan praktek wiridnya yang dikenal dengan al-Wirdu al-Latif dan Ratib al-Haddad, dimana terlihat di dalarn ajaran tersebut dapat diterima oleh Masyarakat Islam Jakarta. Dan hasilnya konsep tasawuf dan ajaran Tarekat Ashabul Yamin memberikan pengaruh yang cukup besar dalam kehidupan Masyarakat Islam Jakarta.

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This thesis analyses about Tasawuf Sayyid Abdullah bin Alwi Al-Haddad in Jakarta society. Habaib the alleged Jakarta people who are descendants of the Prophet Muhammad saw. They overcome and eliminate the Islamic sciences. Habaib position equivalent to Islamic scholars, interactions which occur between a Habaib and Islamic scholars in Jakarta is very harmonious in the concept of equality. The influence of the Habaib to Jakarta people is very strong for example is ratiban, one form of tariqa that are easy to do, because they do not need baiat, Murshid and other rules that bind. Ratib is a word from Arabic language it means repeatedly uttering sentences of praise to God. Ratib also significant collections of remembrance, blessing and prayer it prepared by one of Islamic scholars, it is like ratib al-Haddad, there is also thinking that ratib is a collection of remembrance is more compact than wirid. Honored the Habaib on Jakarta society is very usual and naturally, Therefore, the Jakarta people do ratib al-Haddad in every ceremony."

"ABSTRAKFenomena keterlibatan anak dalam aktivitas terorisme berawal dari adanya penyebaran paham radikal, khususnya berbasis agama pada anak. Proses radikalisasi tersebut digunakan untuk merekrut dan melibatkan anak dalam aktivitas terorisme melalui keluarga, institusi pendidikan, dan media. Metode yang digunakan dalam tulisan ini adalah kajian pustaka dan studi data sekunder. Dengan menggunakan Cultural Transmission Theory dan Developmental Life Course Theory, tulisan ini akan menjelaskan bagaimana proses paham radikal secara kontinu dan berkesinambungan disebarkan dan ditanamkan pada anak-anak melalui keluarga, institusi pendidikan, dan media. Kesimpulan dari tulisan ini adalah terdapat nilai-nilai radikal yang ditransmisikan di dalam keluarga kepada anak sejak dini. Selain itu, lingkungan sosial menjadi faktor resiko yang menyebabkan anak terlibat dalam aktivitas terorisme. Faktor signifikan lainnya adalah adanya transmisi nilai dari media melalui paparan konten-konten radikal yang secara terus menerus pada anak.

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ABSTRACTThe involvement of children in terrorism activities originated from the spread of radical ideology, especially based on religion. The radicalization process is used to recruit and involve children in terrorism activities through families, educational institutions, and the media. This paper use literature review method and secondary data study. Using the Cultural Transmission Theory and Developmental Life Course Theory, this paper aim to explain how the radicalization process disseminated and transmitted in children through families, educational institutions and the media. The conclusion is there are radical values transmitted within the family to children since childhood. In addition, the social environment is also a risk factor that causes children involvement in terrorism activities. Another significant factor is the influence of the media through radical content that is continually exposed to children."

"The impact of global food security varies in many countries depending on their economic structure and regulations. This article argues that in Indonesia, the food security issue poses more economic challenge rather than opportunity due to its unbalanced liberalizations policy...."

"Perspektif ekonomi Islam belakangan memeroleh perhatian di tengah-tengah perdebatan ekonomi politik internasional. Semakin tingginya tingkat kemiskinan global dan kesenjangan menjadi salah satu alasan akademisi mulai menaruh perhatian terhadap pendekatan ekonomi ini. Pemikiran ekonomi politik ekonomi internasional pada dasarnya adalah sebuah pendekatan yang digunakan untuk menyelesaikan permasalahan permasalahan tertentu di konteks waktu dan tempat tertentu. Ekonomi Islam dinilai memiliki relevansi lebih dibanding ekonomi liberal dan sosialis dalam menyelesaikan permasalahan dengan konteks negara-negara dunia ketiga. Instrumen-instrumen charity dan aid Zakat yang berbasis ekonomi Islam yang ditawarkan ekonomi Islam serta sistem microfinance yang ditujukan untuk investasi bisnis-bisnis kecil dan menengah dianggap sesuai untuk menyelesaikan permasalahan kemiskinan global. Tulisan ini berusaha untuk menjelaskan bagaimana instrumen-instrumen berbasis pilar ekonomi Islam ini menyelesaikan masalah-masalah kemiskinan global yang diabaikan oleh sistem ekonomi liberal dan sosialis.

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Islamic economics has recently gained attention in the middle of international political economics discourse. The fact that the level of global poverty and disparity that keeps rising becomes one of the reason scholars put their attention to this economics approach. International political economics approach is basically an approach used to solve economics problem in specific time and place context. Islamic economics is regarded as more relevant to fix problems that are faced in the third world countries. Islamic-based charity and aid instruments that are offered by Islamics economics and the microfinance systems that are targeted to small and medium enterprieses productive investments is regarded as suitable to help fix the problem of global poverty. Further, this literature study tries to help explain how these Islamic pillar based instruments help alleviate global poverty that are ignored by mainstream economies, liberalism and socialism."

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Pasca tumbangnya pemerintahan Orde Baru pada 1998 menjadi momentum bangkitnya  kelompok-kelompok Islam radikal, seperti Majelis Mujahidin Indonesia (MMI), Jamaah Islamiyah (JI), Laskar Jihad (LJ), Hizbut Tahrir Indonesia (HTI), dan Front Pembela Islam (FPI). Kelompok-kelompok Islam radikal tersebut berupaya mengubah Negara Kesatuan Republik Indonesia (NKRI) menjadi Khilafah Islamiyah, mengganti ideologi Pancasila dengan syariat Islam, berjihad fi sabilillah dengan memerangi musuh-musuh Islam, menolak perempuan dan non-muslim sebagai pemimpin. Gerakan radikalisme ini harus dilawan karena menghambat demokratisasi, bahkan tidak sesuai dengan nilai-nilai ajaran Islam sebagai agama rahmatan lil-alamin. Maka dari itu peran Muhammadiyah dan NU sebagai organisasi Islam moderat (wasithiyah) dan kekuatan civil Islam sangat dibutuhkan untuk melawan upaya-upaya kelompok Islam radikal ini.

Fokus permasalahan disertasi ini adalah pertama, bagaimana penafsiran Muhammadiyah dan NU mengenai dasar negara, jihad, dan toleransi terhadap non-muslim? Kedua, bagaimana praktik-praktik penafsiran melalui refleksi (kesadaran diri) di kalangan Muhammadiyah dan NU mengenai dasar negara, jihad, dan toleransi terhadap non-muslim? Ketiga, bagaimana konteks relasi kekuasaan dan kepentingan Muhammadiyah dan NU dalam memahami diskursus mengenai dasar negara, jihad, dan toleransi terhadap non-muslim?

Dengan menggunakan Teori Interpretasi Ricoeur, Teori Kritis Habermas, dan Teori Hegemoni Gramsci, serta metode hermeneutika fenomenologi Ricoeur disertasi ini menghasilkan temuan-temuan berikut. Pertama, adanya distansiasi dalam proses penafsiran. Mengenai Pancasila sebagai dasar negara, Muhammadiyah menafsirkannya sebagai darul ahdi wa syahadah, NU sebagai mu’ahadah wathaniyah. Muhammadiyah memahami jihad sebagai jihad lil-muwajahah, NU sebagai mabadi’ khaira ummah. Muhammadiyah memahami toleransi terhadap non-muslim sebagai ukhuwah insaniyah, NU sebagai ukhuwah wathaniyah. Kedua, penafsiran Muhammadiyah dan NU tersebut merupakan hasil refleksi dan dialektika antara latar belakang, tujuan, dan kepentingan kalangan Muhammadiyah dan NU dengan struktur kekuasaan politik dan struktur kekuasaan lain. Ketiga, adanya relasi kekuasaan dan kepentingan yang menentukan penafsiran, yaitu kekuasaan negara (Orde Baru), kekuatan kelompok Islam radikal, dan kepentingan peneguhan identitas organisasi. Penafsiran Muhammadiyah dan NU tersebut sekaligus sebagai kritik terhadap ideologi radikalisme yang ingin mendirikan Khilafah Islamiyah dan menegakkan syariat Islam di Indonesia sebagai utopis dan ahistoris.

Disertasi ini dapat digunakan sebagai bahan untuk pendidikan atau literasi deradikalisasi atau moderasi untuk menangkal tumbuhnya radikalisme. Untuk itu diperlukan kesadaran dan tindakan bersama (collective action) yang melibatkan tiga unsur yaitu negara (state), masyarakat sipil (civil society), dan media massa baru (new mass media).

 

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The aftermath of the New Order government in 1998 was the momentum of the rise of radical Islamist groups, such as the Indonesian Mujahidin Assembly (MMI), Pilgrims Islamiyah (JI), Laskar Jihad (LJ), Hizbut Tahrir Indonesia (HTI), and the Islamic Defenders Front (FPI). The radical Islamist groups sought to change the Unitary State of the Republic of Indonesia (NKRI) into the Caliphate Islamiyah, replacing the ideology of Pancasila with Islamic Shari'ah, Jihad fi sabilillah by combating Islamic enemies, rejecting women and non-Muslims as leaders. This movement of radicalism must be taken captive by inhibiting democratization, and not in accordance with the values of Islamic teachings as rahmatan lil-alamin. Thus, the role of Muhammadiyah and NU as moderate Islamic Organisations (wasithiyah) and Islamic civil were needed to counter the efforts of this radical Islamist groups.

The focus of this dissertation is firstly, how is the interpretation of Muhammadiyah and NU on the basis of state, jihad, and tolerance to non-Muslims? Secondly, how is the practice of interpretation by reflection (self-awareness) among Muhammadiyah and NU on the basis of state, jihad, and tolerance to non-Muslims? Thirdly, how is the context of the relationship between Muhammadiyah and NU in understanding the discourse on the basis of state, jihad, and tolerance to non-Muslims?

Using the Ricoeur’s Interpretation Theory, Critical Theory by Habermas, and Hegemony Theory of Gramsci, as well as the method of hermeneutics phenomenology by Ricoeur, this dissertation resulted in the following findings. First, there is a distanciation in the interpretation process. Regarding Pancasila as the basis of the state, Muhammadiyah interpret it as Darul Ahdi wa Syahadah, NU as Mu'ahadah Wathaniyah. Muhammadiyah interpret jihad as a Jihad lil-Muwajahah, NU as Mabadi' Khaira Ummah. Muhammadiyah interpret the tolerance of non-Muslims as Ukhuwah Insaniyah, NU as Ukhuwah Wathaniyah. Secondly, the interpretation of Muhammadiyah and NU is the result of reflection and dialectics between the background, purpose, and interests of Muhammadiyah and NU with the structure of political power and other structures of power. Thirdly, there is a relationship of power and interest that determines the interpretation, namely the power of the state (the New Order), the power of radical Islamic groups, and the interest of the identity of the organization. The interpretation of Muhammadiyah and NU as well as criticism of radicalism ideology that wants to establish the Caliphate Islamiyah and uphold Islamic law in Indonesia as utopian and a-historic.

This dissertation can be used as material for the education or literacy of deradicalization or moderation to ward off the growth of radicalism. Therefore, were needed to collective action that involves three elements, namely state, civil society, and new mass media to against radicalism.

 

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