RECONSTRUCTION OF BASIC CONCEPTS OF THE IMPLEMENTATION OF PROGRESSIVE ISLAM IN STUDENT ACTIVITIES

This paper is not only aimed at disagreements with the views of Dina Rafidiyah and Fasho Tio Anugrah and their efforts to develop their thoughts, but also presents a basic concept formula for the application of progressive Islam that is simple and easy to apply in student activities at Muhammadiyah Higher Education. Researchers used a media approach through a globalization perspective introduced by Gill Branston and Roy Stafford in analyzing student activity at Muhammadiyah Higher Education as the object of this study. The conclusion of this study is the provision of material for students' understanding of the concept of progressive Islam and the application of its values that emphasize creativity and innovation through the basis of the Quran in the behavior and cultural life of the campus. This paper also produces derivative findings that come from these conclusions. The first finding is the need for material for students' understanding of the concept of progressive Islam that emphasizes creativity and innovation through the Quranic basis in behavior such as aspect of academic maturity in social media; and aspect of social action in everyday life. The second finding is the application of Progressive Islamic values in the cultural life of the campus through the aspect of guarding and ending learning by studying thematic Quranic verses; and aspect of career assurance and business experience-skills provision.

Fenomena Munculnya Tokoh Islam Progresif Muhammadiyah 1980-2019

Since its first establishment until the productive contemporary period, Muhammadiyah have successfully generated noticeable figures who always oriented towards finding a path to the progress of Muslims. Some of Muhammadiyah progressive figures who are well known such as; M. Syafi'i Maarif and other associates. However, in the journey of contribution from their thoughts, they get criticized and cause controversy. It is believed that their thoughts are considered controversial and contrary to the tradition of thinking of the general public and lead to polemics among Indonesian Muslims. Even, these Muhammdiyah figures and their characters are often labelled as liberal figures who have ever been forbidden by MUI. Concerning this issue, the writers are interested in examining the issue by exploring main purposes: First, an overview progressive Islamic figures of Muhammadiyah. Second, what are the typology of progressive Islamic figures from Muhammadiyah? In this study the writers employed the historical method including heuristics, criticism or analysis, interpretation, and historiography. Based on the research results, the authors determined that the emergence of progressive Islam in contemporary period of Muhammadiyah produced many noticeable figures such as: Ahmad Syafii Maarif, Azyumardi Azra, Bahtiar Effendi, Dawam Raharjo, and Zuly Qadir. Second typology, in this term, progressive Islamic figures from Muhammadiyah are categorized into two typologies namely; Progressive-moderate and progressive-radical.

ISLAM PROGRESIF DAN TAN MALAKA (Reposisi MADILOG Sebagai Metode Pemikiran Islam Progresif)

Progressive Islam is a relatively new Islamic movement in the dynamics of the Contemporary Islamic movement. Progressive Islam places the domination of the social system of capitalism as its main problem. Progressive Islam aims to create change, which is pursued through the realization of its agenda, one of which is formulating a reality-based method of thinking. The problems and agenda of Progressive Islam parallel the problems and formulation of method of thought Tan Malaka. Tan Malaka has been against the social system of capitalism. Tan Malaka has a methodological work based on reality, MADILOG. This study aims to show the parallels between Progressive Islam and Tan Malaka, and to position MADILOG as a method of Progressive Islamic thought. This study uses qualitative research methods with literature study techniques. The data in this study were analyzed using the sociology of knowledge approach and the philosophy of critical realism. The result is that the parallel between Progressive Islam and Tan Malaka lies in four aspects. Then, MADILOG can be positioned as a method of Progressive Islamic thought. Keywords: Progressive Islam, Tan Malaka, MADILOG Abstrak: Islam Progresif merupakan gerakan Islam yang relatif baru dalam dinamika gerakan Islam Kontemporer. Islam Progresif meletakan dominasi sistem sosial kapitalisme sebagai problem utamanya. Islam Progresif bertujuan untuk menciptakan perubahan, yang diupayakan melalui realisasi agenda-agendanya, salah satunya merumuskan metode pemikiran berbasis realitas. Problem serta agenda Islam Progresif paralel dengan problem dan rumusan metode pemikiran Tan Malaka. Tan Malaka telah melawan sistem sosial kapitalisme. Tan Malaka memiliki karya metodologis berbasiskan realitas, MADILOG. Penelitian ini bertujuan menunjukan paralelitas antara Islam Progresif dan Tan Malaka, serta memposisikan MADILOG sebagai metode pemikiran Islam Progersif. Penelitian ini menggunakan metode penelitian kualitatif dengan teknik studi pustaka. Data dalam penelitian ini dianalisis dengan menggunakan pendekatakan sosiologi pengetahuan dan filsafat ilmu realisme kritis. Hasilnya adalah paralelitas antara Islam Progresif dan Tan Malaka terletak pada empat aspek. Kemudian, MADILOG bisa diposisikan sebagai metode pemikiran Islam Progresif. Kata Kunci: Islam Progresif, Tan Malaka, MADILOG

Critical View on Islamic Neo-Modernism

The article deals with Islamic Neomodernism («Progressive Islam», «Liberal Islam»), a modern current of Islamic thought that combines the ideas of classical tradition and modern Islamic studies. The article notes that Neomodernism is gradually transforming from a living thought into an ideological construct with its dogmas and non-refl exive propositions. Its weak aspects include: 1) insuffi cient attention to the peculiarities of the situation of modernity; 2) lack of comprehension of the relation between the ethical and the legal; 3) lack of a theory of the ethical; 4) insuffi cient attention to the procedure of thematization of values; 5) lack of an institutionalization strategy. The purpose of this article is to provide a productive critique of neomodernism and to pave the way for its further development.

MUHAMMADIYAH: CONTESTING IDEOLOGIES BETWEEN PROGRESSIVE ISLAM AND TRADITIONAL

The research focuses on examining the dynamics of variants of Islamic thought in Muhammadiyah, especially progressive Islamic thought and conservative Islam. The main objective of this research is to identify how the contestation model of the two variants strengthens its hegemony. To achieve this goal, library research was carried out using qualitative-descriptive-analytical methods and utilizing two approaches, namely historical perspectives and sociological knowledge. Based on the available literature, it is found that two tendencies of thought in Muhammadiyah, namely Progressive Islamic thought and Conservative Islam, contradict each other in areas which in the context of Muhammadiyah are closely related to the ideological dimension, namely the methodology of thought and thought construction. Contestation in this aspect has implications for the emergence of a more practical contestation, namely the efforts to market their ideas and beliefs through organizational structural and cultural channels outside the organizational authority.

Creating the Ideal Community as A Root of Fethullah Gulen’s View on Gender Equality

This article discusses the roots of Gulen's view on gender equality and its roles within the movement, which constitutes an example of an Islamic movement that can adapt in the contemporary era and becomes progressive Islam. Conversely, Gulen’s view on gender belongs to the conservative movement. By employing functionalism, this article tries to seek and delve into the theme. It further argues that the movements' mission to create “the ideal community” is the driving ideology on gender relations. Examining some important scholarly findings on the movement and works by its founder Fethullah Gulen, the women’s position is unequally subordinated to that of men, as their initial functions to obey their husbands and to maintain family’s honor. Importantly, their role is limited to educate their children to deliver "the next golden generation”. Thus, it is reasonably true that Gulen’s view on women’s rights and gender relations is envisioned along with the movement's mission to transform the society towards the ideal community that in turn sacrifices women’s freedom and liberty.الملخص: يناقش هذا المقال أفكار كولن حول العلاقات بين الجنسين. السؤال في هذا المقال ، ما هي جذور الفكرة بين الجنسين عند كولن؟ يفترض المؤلف أن فكرة كولن تم تطويرها من طموحات كولن لإنشاء مجتمع مثالي. أنطلاقا منها، يتم إعطاء المرأة وظيفة لتعليم الأطفال ، وطاعة لزوجها ، والحفاظ على الشرف ، وتكون على استعداد لتكون تابعة للرجال في الأسرة والمجتمع. يضع كولن النساء كأول معلمات لأطفالهنّ وتم تكليفهن بتربيتهم ليكونوا جيلا ذهبيّا في المستقبل. أعرب كولن عن حقوق المرأة والعلاقات بين الجنسين من أجل التحول الاجتماعي إلى مجتمع مثالي. ومن أجل تكوين هذا المجتمع المثالي فتكاليفه هي تخضع النساء تحت الرجال.Abstrak: Artikel ini mengupas akar pemikiran Gulen tentang persamaan gender dan peran perempuan di tengah-tengah gerakan Gulen. Sejauh ini gerakan Gulen merupakan sebuah contoh gerakan Islam yang mampu beradaptasi dengan perkembangan dunia kontemporer dan dianggap sebagai gerakan Islam progresif. Akan tetapi, pandangan Gulen tentang gender justru merefleksikan warna konservatif. Dengan menggunakan pendekatan fungsionalisme, artikel ini berupaya menggali dan mengupas persoalan akademik tersebut. Artikel ini mengungkapkan bahwa misi gerakan Gulen dalam menciptakan “masyarakat ideal” merupakan ideologi pendorong atas warna pandangan Gulen tentang hubungan gender dan peran perempuan. Sejumlah temuan tentang gerakan dan dari karya-karya Gulen mengungkapkan bahwa di mata Gulen posisi perempuan berada di bawah laki-laki dengan fungsi untuk mematuhi suami dan menjaga kehormatan keluarga. Peran perempuan dibatasi pada mendidik anak-anak mereka agar menjadi “generasi emas”. Karena itu, pandangan Gulen tentang relasi gender dan hak perempuan memperoleh bentuk senada dengan misi gerakan ini yang ingin mengubah masyarakat menjadi sebuah masyarakat ideal meskipun pada gilirannya harus mengorbankan kebebasan perempuan.