The Triumph of the Second Leaders: Ahmad Khatib and Rashīd Riḍā in Islamic Reform in Indonesia

The advent of Islamic reform in Indonesia at the turn of the 20th century is to be attributed to two scholars or called the second Muslim leaders. They were Ahmad Khatib in Mecca and Rashīd Riḍā in Cairo. Ahmad Khatib was an intellectual leader of mainly Malay-Indonesian section of Jawa (Southeast Asians Muslims) in Mecca when the Islamic reform began to be voiced by Cairo ‘ulama, Muḥammad ‘Abduh and Rashīd Riḍā. One crucial point to discuss in this article is that the two scholars shared similar religious thoughts, which hold a determining role in the development of Islamic reform, much more than the role of Muḥammad ‘Abduh, the first leader of the movement. As can be gleaned from Ahmad Khatib’s works and his intellectual orientation, as well as from the fatwas of Rashīd Riḍā in al-Manār, both scholars emphasized the primacy of pristine Islam (salāf), different from the thought of ‘Abduh. In fact, it was in the hands of Ahmad Khatib’s students that the Islamic reform reached wider audiences in Indonesia and Southeast Asia. At the same time, the early 20th century also witnessed the mounting request for fatwas to Rashīd Riḍā in al-Manār, which greatly contributed to the transmission of reform ideas from Cairo to the region.

Rejoinder to Huemer on Animal Rights

Heumer and I debate animal rights, utilitarianism, libertarianism, morality and philosophy. We agree that suffering is a problem, and diverge, widely, on how to deal with it. I maintain that this author’s reputation as a libertarian, let alone an intellectual leader of this movement, is problematic. Why? That is because libertarianism, properly understood, is a theory of intra-human rights; this philosophy says nothing about right from an extra-human perspective, Heumer to the contrary notwithstanding. That is to say, he is improperly importing into the freedom philosophy considerations extraneous to it.

Kurdish liberty

Most politically minded Kurds agree that their people need liberty. Moreover, they agree they need liberation from the domination they suffer from the four states that divide them: Turkey, Syria, Iraq, and Iran. What is less certain is the precise nature of this liberty. A key debate that characterizes Kurdish political discourse is over whether the liberty they seek requires the existence of an independent Kurdish nation-state. Abdullah Öcalan, the jailed intellectual leader of the Kurdistan Workers’ Party (PKK), has argued that Kurdish liberty can only be achieved through liberation from the nation-state model itself. Instead of founding an independent Kurdistan, Öcalan proposes regional autonomy for the Kurds through a strictly egalitarian and directly democratic confederalism reminiscent of Murray Bookchin’s anarchist-inspired libertarian municipalism. We argue, in response to Öcalan’s approach, that employing an anarchist rejection of the state is largely mistaken. We diagnose certain historical and conceptual problems with the anarchist understanding of the state and develop the admission made in passing by certain anarchists, including Öcalan, that anarchist liberty could only be achieved after a long period of statist existence. Mostly counter to the anarchist model of non-domination, we propose a republican model of liberty and liberation, also as non-domination, that necessitates the formation of an independent state, at least in this historical period, for Kurds and hence any dominated people to count as truly free. We conclude by attempting to combine certain elements of the anarchist and republican conceptions and offer a synthetic communitarian view that could serve as a better foundation for Kurdish aspirations for liberty.

The Interdependence of Humanistic Values and the Level of Existential Fulfillment of an Intellectual Leader

Value orientations of the young intellectual leaders cause absolute interest because, by realizing their ambitions, projects and making creative breakthroughs, they will eventually change history, create new directions for the development of science and art. Not only the realization of the talented youth’s own potential depends on what they think about the meaning of a person, on the worldview positions, but also whether the future society will be humanistic, whether talent will be cultivated in it. The article presents the results of a statistical sociological study of ideas about humanism, qualities of a leader, value orientations and the level of existential fulfillment of young intellectual leaders - graduate students of a technical university. The level of existential fulfillment of the sample is interconnected with a high vitality and self-awareness of health, ideas about humanism as the flourishing of sciences and art, ideas about freedom as a responsible choice, and the morality of universal justice. However, graduate students deliberately downplay the values “stimulation” and “hedonism” (striving for novelty and deep experience to maintain an optimal level of activity). Although the combination of these values with the value “independence” is significant for creative activity.

PENGEMBANGAN PENDIDIKAN AGAMA ISLAM MELALUI MANAJEMEN LEMBAGA PENDIDIKAN ISLAM PONDOK PESANTREN AL-KAROMAH, KEPANJEN MALANG

This study aims to explore and analyze the typology of management of Islamic educational institutions in the archipelago. This qualitative descriptive study made the kyai the research subject. The collection technique was carried out by observation, interviews, and documentation. While the analysis is done by collecting research data, reducing data, presenting data to draw conclusions. The results show that the typology of management of Islamic education institutions in the archipelago is: 1) The development of Islamic boarding schools tends to be modern, this can be seen from the pesantren curriculum whose development tends to develop madrasah diniyah which are divided into madrasah diniyah at ula, wustha, and ulya levels. Not only the development of the madrasah diniyah, the curriculum development in the Al-Karomah Islamic boarding school has also developed a pesantren curriculum that is macro, meso and micro. 2) The leadership pattern played by the kyai tends to a charismatic type of leadership, this can be seen in several activity structures that involve the figure of the kyai directly in the field. Kyai also acts as an intellectual leader, as a community leader, and as a spiritual leader.Keywords: PAI, Islamic education management, pesantren AbstrakPenelitian ini bertujuan untuk menggali dan menganalisis tipologi pengelolaan lembaga pendidikan Islam di nusantara. Studi deskriptif kualitatif ini menjadikan kyai sebagai subjek penelitian. Teknik pengumpulan data dilakukan dengan observasi, wawancara, dan dokumentasi. Sedangkan analisis dilakukan dengan cara mengumpulkan data penelitian, mereduksi data, menyajikan data hingga menarik kesimpulan. Hasil penelitian menunjukkan bahwa tipologi pengelolaan lembaga pendidikan Islam di nusantara adalah: 1) Perkembangan pesantren cenderung modern, hal ini terlihat dari kurikulum pesantren yang perkembangannya cenderung mengembangkan madrasah diniyah yang terbagi menjadi madrasah. diniyah pada tingkat ula, wustha, dan ulya. Tidak hanya pengembangan madrasah diniyah, pengembangan kurikulum di pesantren Al-Karomah juga telah mengembangkan kurikulum pesantren yang bersifat makro, meso dan mikro. 2) Pola kepemimpinan yang dimainkan oleh kyai cenderung pada tipe kepemimpinan yang karismatik, hal ini terlihat pada beberapa struktur kegiatan yang melibatkan sosok kyai secara langsung di lapangan. Kyai juga berperan sebagai pemimpin intelektual, pemimpin komunitas, dan pemimpin spiritual. Kata Kunci: PAI, manajemen pendidikan Islam, pesantren

Basis, Relasi, Ekuilibrium, Aktualisasi, dan Keberlanjutan Wacana Sosok Nietzsche dalam Agama

<span lang="EN-US">As a philosopher who declares himself an antichrist, Nietzsche has received various criticisms, supports, supports, and even praises from religious circles. Muslims and Christians interested in Nietzsche's various philosophies have created various discourses in the form of figurative language and the like. This research method is qualitative with various interpretive descriptions to reveal Nietzsche's discourse by using the theory of Sawirman's BREAK (2014). The findings of this research show that various labels, titles, and titles have been successful with Nietzsche's figure as a form of rejection, disbelief, hatred, and praise, such as the label "most dangerous philosopher" and also "intellectual leader of the nineteenth century" by the discourse between Christian and Muslim. The extent of the Nieztche discourse also dates from Nazi circles by academics trying to find a connection between Hitler and Nietzsche.</span>

The Fundamentalist-Modernist Controversy

In the 1920s and 1930s several U.S. denominations endured controversy over doctrinal changes and the toleration of doctrinal differences. Liberals wanted freedom to adjust traditional belief to fit modern conditions and to unite with other denominations for concerted mission work. Fundamentalists wanted to enforce traditional understandings of the Bible and salvation, and (some) to maintain confessional identity. The contest within the northern Presbyterian Church (PCUSA) was the most consequential. Mingled with the doctrinal issues were the anti-evolution campaign and questions of denominational government and procedure. Conservatives lost when the large body of moderates—who were mostly conservative in doctrine but unconvinced of the menace of modernism within the denomination—swung to the liberal side to avoid division. When J. Gresham Machen, intellectual leader of the fundamentalist side, launched an Independent Board for Presbyterian Foreign Missions to rival the official denominational board, he was tried and convicted of the heresy of schism.