ISLAM AND MODERNITY An Islamic Reform Movement In Indonesia

Kastolani, Kastolani (2020) ISLAM AND MODERNITY An Islamic Reform Movement In Indonesia. Kreasi Total Media.

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Abstract

All praise and gratitude to Allah SWT for the blessings of His grace, knowledge, guidance, and inayah in such a way that the author could finish writing a book entitled “ISLAM AND MODERNITY”, thus this Islamic reform movement in Indonesia can be presented to the readers. Salawat and prayers may everlastingly be upon our Great Great Prophet Muhammad SAW and his family and friends and followers who have provided a path of enlightenment for mankind through sincerely fighting for religion, to devote themselves to Allah SWT. This book tries to explore further on how Islam and Modernity, their journey in history. The presence of Islam in the 6th century AD in the Arabian Peninsula brought great and revolutionary changes to the surrounding Arabs. These changes can be seen from the terms embedded in the Jahiliyah period in the pre-Islamic period, and the period of enlightenment in the postarrival period of Islam. Starting from a period marked by a belief revolution that offered new values, the Quraish Arab community succeeded in transforming itself into a respectable nation. In this context, Islam can be said to carry a reforming mission that offers a new belief system, a new value order, and a new social system. During its development in the 19th century AD, Islamic reform movements emerged in various parts of the Islamic world such as: in Egypt, India-Pakistan, and Turkey. In Indonesia, the new reform movement emerged in the 20th century AD which was spearheaded by Sarikat Islam (Islamic Union or SI), in which at the same time, it was also a national movement that fought against colonialism. Later, Boedi Utomo and Muhamamadiyah which were organizations engaged in education, social affairs, and religious understanding, joined the movement. In general, Indonesian Muslims are followers of As’ariyah, who tend to Jabariyah, or are referred to as “Asy’ariyah-Jabbariyah”. Referring to this term, humans are described as “puppets” who do not have the power to desire or act, while the puppet master is the “puppeteer”. On the other hand, the thinking of Muslims is confined by established dogmas resulting there is no room for Muslims to think critically or carry out intellectual ijtihad. Several factors and conditions led to the claim that the doors to ijtihad were already closed in the 10th century AD. The influences have also been felt throughout the Islamic world until now. As a result, stagnant thinking finds its momentum and keeps growing on Muslims who thought that they are no longer able to think critically, who view that the doors to ijtihad are already closed. Moreover, the confining theological beliefs shackle the thinking of ummah and the work ethic of Muslims. The movement and reform of Islamic thought in Indonesia can generally be categorized into four periods, namely: the Pre- Independence (1905-1945), the Old Order (1945-1967), the New Order (1967-1999), and the Reform Era (1999 to present). This categorization indicates that the reform movement of Islam educational and health institutions as well as da’wah. The movement of these two organizations was beyond the religious field. They engaged in the social sector which had not been done by the Muslim community in general at that time. Hopefully, this book can contribute to an overview of the Islamic reform movement in Indonesia. Furthermore, the author would like to thank all those who have helped and supported the completion of this book, and more specifically to the publisher who has helped publish this book. Finally, the author leaves all endings to Allah SWT as the life determinant of His servants. Expectantly, the book can be useful and becomes our good deeds and worship. Amen. thought cannot be separated from the socio-political situation in which the movement was born and developed. Sociologically, a born and developed reform movement always had a socio-political background as a response to socio-political situations, including religious understanding which correlates with political life at that time. In the Pre-independence period, the Islamic reform was pioneered by Sarekat Dagang Islam (Islamic Commercial Union) in 1905, which later changed its name to Islamic Union in 1911, and Muhammadiyah which was founded in 1912. Islamic Union (SI) operated in the economic and political fields, while Muhamadiyah was more focused on taking care of socio-religious issues, such as

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