Pembangunan modal insan berteraskan konsep Islam hadhari. Front Cover. Abdul Rahman Ahmad. – Human capital. Konsep Islam hadhari: sedarkan umat terlena. Front Cover. Amini Amir Abdullah. – Islamic Bibliographic information. QR code for Konsep Islam hadhari. Title, Pengenalan konsep Islam hadhari. Author, Mustafa Haji Abdul Rahman. Published, Export Citation, BiBTeX EndNote RefMan.
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Skip to main content. Log In Sign Up. Eclecticism of Modern Islam: Islam Hadhari in Malaysia. Muhamad Ali Eclecticism of Modern Islam: Islam Hadhari in Malaysia Abstrak: Sejumlah kalangan Hahdari dan sarjana Barat membahas kebangkitan, karakteristik, dampak, kekuatan, dan kelemahan Islam Hadhari. Beberapa terfokus pada aspek peradaban, selain teknologi dan budaya, dan juga politik. Namun, sedikit studi yang membahas cara di mana Islam Hadhari menyoroti persoalan multikulturalisme dan eklektisisme Islam isslam dunia modern.
Kasus Islam Hadhari di Malaysia kontemporer memperlihatkan bagaimana multikulturalisme dan eklektisisme menjadi karakteristik bagi proyek-proyek Muslim terkait modernitas. Untuk membahas persoalan tersebut, artikel ini mendekati Islam Hadhari dari perspektif wacana dan kontra-wacana dan pada saat yang sama berusaha untuk memberikan manfaat dan batas dari teori-teori modernisasi.
Konsep Islam Hadhari diteruskan – Idris Jusoh
Teori-teori Islamisasi cenderung menekankan peran Islam dalam membentuk kehidupan masyarakat Muslim berhadapan dengan kekuatan-kekuatan lain, sementara teori-teori modernisasi cenderung lslam peran agama dalam membentuk kehidupan masyarakat Muslim modern, meminimalkan keberadaan agama di ruang publik. Artikel ini memperlihatkan bahwa Islam Hadhari berfungsi tidak hanya sebagai respons religio-politik terhadap krisis komsep yang dirasakan masyarakat Melayu, polarisasi budaya, dan politik global yang tidak seimbang, tetapi juga menunjukkan multi-interpretasi dari teks-teks Islam, sejarah, budaya dan konteks multikultural.
Islam Hadhari harus dipahami dalam kerangka persaingan ide-ide lokal dan haddhari, yang muncul di negara- 1 Studia Islamika, Vol. Meski dikonstruksi sebagai komprehensif dan hhadhari, Islam Hadhari dapat berperan sebagai 1 pendekatan normatif yang mendamaikan kesalehan dan pragmatisme, daripada sebuah mekanisme praktis untuk memahami akar masalah kaum Muslim Melayu di Malaysia, 2 alat untuk memperoleh atau mempertahankan kekuasaan di tengah-tengah ideologi yang bertentangan, 3 pemulihan identitas dan citra Islam sebagai sebuah peradaban yang lengkap saat ini dan masa depan sebagaimana di masa lalu, dan 4respons terhadap dominasi Barat konsfp merehabilitasi sejarah Islam serta rasa ketertinggalan.
Kasus Islam Hadhari di Malaysia kontemporer menunjukkan praktik berulang Muslim dalam membangun apa yang tetap dan apa yang berubah, yang religius dan tidak islwm, yang otentik dan yang modern, serta yang Barat dan yang Islam. Progresi sme di dalam Islam dimungkinkan melalui kontekstualisasi yang terus-menerus dari tradisi Islam ke dalam tradisi lokal dan modernitas global. Umat Islam terus melihat ke dasar dan masa lalu, yang hasilnya dapat diterapkan dalam konteks sekarang. Tindakan melihat bolak- balik ini dapat dilihat sebagai usaha kreatif untuk mencari keseimbangan dan sebagai mekanisme untuk menyelesaikan kontradiksi yang dirasakan.
Artikel ini menunjukkan pentingnya mengamati reformasi Islam sebagai dialektika gerakan dan kontra-gerakan, wacana dan kontra-wacana, tetapi juga dalam hal waktu masa lalu, sekarang, dan masa depan.
Menggunakan teori modernisasi dalam menjelaskan hubungan antara Islam dan modernitas, artikel ini diharapkan dapat berkontribusi dalam memperoleh jawaban mengenai kondisi sosial-politik yang membuat gagasan Islam progresif atau Islam peradaban harus terjadi. Artikel ini memperlihatkan cara bagaimana multikulturalisme dan eklektisisme mengkarakterisasi proyek Muslim terhadap modernitas di tengah-tengah keterhubungan yang kuat dengan masa lalu dan kitab suci.
Muslim and Western scholars have discussed hqdhari rise, characteristics, impacts, strengths and weaknesses. Some hadharo on its civilization aspect, others on its technology and culture, and still others on its politics. For example, American Islamicist Carl W.
It would be misleading to locate Islam as a separate, monolithic entity, either as self-su cient way of life or as modern religion. At the same time, scholarly attention has been given especially to non-governmental Muslim thinkers as individuals or networks and to its doctrinal dimension. To address this question, this article approaches Islam Hadhari from discourse and counter-discourse perspective and at the same time seeks to provide the usefulness and limit hhadhari theories of modernization.
It aims to achieve this via the mastery of knowledge and the development of the individual and the nation; the implementation of a dynamic economic, trading and nancial system; an integrated and balanced development that creates a knowledgeable and pious people who hold to noble values and are honest, trustworthy, and prepared to take on global challenges. Islam Hadhari became better known with the search for achieving ten goals as follows: As will be discussed, Islam Hadhari serves not only as a religio-politico response to the perceived and real internal crisis of Malay population, to a polarizing symbolic culture, and to imbalanced global politics, but also shows multi-interpretability of Islamic texts, histories, and cultures and multi-cultural contexts.
In its formulation and contestation, Islam Hadhari may be better explained in terms of the following concepts: Islam Hadhari in Malaysia 7 and public discourse, Islamic comprehensiveness and secular religion, individualism and communalism, Islamic politics and substance, revelation and reason, past authority and present-mindedness, and nationalism and globalization.
Islam Hadhari has to be understood within the framework of competing old and new, local and global ideas and concepts that have emerged among Muslim hadhrai countries in the era of the modern nation-state and globalization.
In the Malay world, this reformism coincided with British colonialism. As in South Asia, Islamic reform preceded the Western presence, konsel its roots in the Islamic past.
Islamic reform also helped to prepare Muslims for the konnsep of the modern political party and the modern state. Racialization of Islam and Malay emerged. It occurred often between the kaum muda themselves because of their active engagement in social and political problems.
Hachari has gained greater prominence in Malaysian public life especially from the beginning of the introduction of the New Economic Policy NEP under Tun Abdul Razak infollowing the ethnic unrest of May Islam Hadhari in Malaysia 9 Islamic Progress, MalaysiaYayasan Dakwah Islamiyah Malaysia the Foundation of Islamic Propagation, Malaysiaand Institut Islam Hadhari the Institute of Islam Hadhari provided information, news, and articles promoting Islam Hadhari as a government and public agenda, but the level of understanding and acceptability of the concept by the wider Malay and non-Muslim population remains considered low.
Malay self-realization of intellectual rigidity minda jumudbackwardness and laziness were to be confronted with raising up a race-based dignity. Between Islam and Secularized Notion of Religion Islam Hadhari can be understood by addressing the concepts of d n and dunyor duny and khirah, and Western concept of religion and secularism.
D n could mean a way of life, law, doctrine, teaching, and so forth; it could be narrow or broad. Western construction of religion has tended to be abstract and narrow: Furthermore, in the modernizing Studia Islamika, Vol. Advocates and critics of Islam Hadhari reveal continuous debate on ideas of comprehensiveness and narrowness of Islam. Can the idea of comprehensive Islam be progressive? For Enlightenment philosophers, progress is an antithesis of religion. In European modern history, to be progressive was to leave religion behind.
Islam Hadhari was to be manifested through a comprehensive agenda of reclaiming an Islamic civilization comprised of the religious d n yah, khirah and the worldly duny. One can see tension between individualism and communalism in the formulation of Islam Hadhari. But for Weber, economic ethic of Muslims was feudal: Muslims tended to search for wealth, power, and honor. Furthermore, Weber and other Western scholars believed that because of their rationality, science and technology, Europeans were inherently superior over the rest of the races and held that the rest could only be modern by following the path of these Yadhari.
In other words, although Western modernity was viewed hafhari, Islam could have inspired a progressive attitude, particularly shaped by its rationalist and reformist doctrines. Malay dilemmas were thus hadhati in terms of development and Islam sometimes depicted as contradictory in both Muslim and Western societies.
Between Nomadenism and Civilization e debate on the link between Islam and the concept of civilization has long taken place at least since al-F r b d.
More recently in the U.
Konsep Islam Hadhari diteruskan – Idris Jusoh
But they used ilsam battle to pursue their competing objectives: If there were civilizational Islam, Abdul Hadi Awang criticized, then there would be uncivilizational Islam which is unthinkable for him. He commented that Islam does konse; need any adjective. For Khaldun, a rah, tamaddun, and mad nah, are correlated, which suggest the life of city and civilization.
For him, a rah Isl m yah is the antithesis of any foreign un-Islamic civilization. In his formulation, Western civilization has essential characteristics: He said, UMNO did not to subscribe to the idea of the full integration of Islam and the State in all the legalistic qh matters, including the criminal jin yah laws that may not be compatible with the modern nation-state.
Abdul Hadi Islqm would not necessarily neglect the substances of Islam — such as justice and freedom, but he de ned them primarily in integration with the ritualistic and legalistic products of classical and medieval Islam. Here Islam has been categorized as being substantive versus being formalistic. If Badawi formulated the ten principles, including monotheism, good government, environmentalism, and national defense, Abdul Hadi Awang formulated various fundamental principles of his a is,am Isl m yah: Islam Hadhari in Malaysia 15 Between Scripturalism and Contextualism Islamic reform, Francis Robinson argues for South Asia, led to scriptural knowledge becoming more widespread than before.
A contextual approach to Islam would bring about, this author suggests, a creative, progressive, and dynamic interpretation, relevant to the time and place, whereas a textual approach prompts to radical, extreme, and rigid interpretation that is not applicable today in this particular place.
Max Weber too observed that Islam was scriptural. On the other hand, scripturalism and traditionalism are closely linked. Abdullah Badawi, for example, wrote a poem: Obey Allah, and obey the Messenger of Allah, and obey your leaders from yourselves!
Islam Hadhari in Malaysia 17 through the Constitution of Medina and as subsequently demonstrated by Muslim caliphs and sultans. For them, an Islamic state is a model that follows the model of a religious and political leadership under Prophet Muhammad. UMNO were forced to adopt a more explicit and publicized Islamic stance in order to counter the oppositional argument. Abdullah Badawi, for example, said in his speech: Similarly, UMNO has never practiced secularism that rejects the Hereafter and focuses solely in worldly matters.
In one of his observations, Max Weber described Islam in terms of its tolerance toward non-Muslims and in terms of disconnection between religious laws and secular laws. He wrote the following: Islam left the governed peoples entirely to themselves in all matters which were of indi erence to the Islamic regulation. It is true that Islam did experience con icts between religious and secular law, which always arise when positive sacred norms of the law have developed.
Islam did have to face certain questions of orthodoxy in the theocratic constitution. But Islam did not confront the ultimate problem of the relationship between religious ethics and secular orders, which is a problem of religion and natural law. Malay Muslims did confront the problem of the relationship between religious ethics and secular orders. Islam Hadhari in Malaysia 19 means that the religious scholars, ulamas, or kings, hold both religious and political authority.
In his speech, Awang reiterated his concept of the Islamic State based on the Constitution of Medina in which Islam was in power: Islamic values are persistent, they maintain, but government institutions can change. Between Political Islam and Substantive, Liberal Islam e debate was further developed in the de nition of politics of Islam. It would become a zero-sum game. UMNO had recognized that the introduction of Islam Hadhari during the campaigns and the elections helped Abdullah Badawi gain a political support for leadership.
For example, one of PAS leaders said in his speech: Islam Hadhari in Malaysia 21 educated not in Islamic studies, in uenced by Indonesian intellectuals via books and seminars. Islam Hadhari was depicted as a moderate path toward reform and renewal, drawing upon various, but not necessarily liberalist elements.
Abdullah Badawi, for example, made a link between Islam and science: Initiatives to produce more Malay scientists who are capable of making new discoveries must be intensi ed. Weber recognized rejection of magic in early Islam,54 but in its development, Islam had only a temporary ourishing time of intellectualism.