$TUDIA ISLAIIII(A

INDONESIAN rounrunr FoR rsLAMrc sTUDTES Volume 13, Number 2, 2005

THr TeRsrvAH MovEMENT:

WHv PnoplE JorN THrs INDoNESIAN
CoNrsNdpoRARY ISLAMIC MovEMENT

Muslrv INsuncrNcrES IN SoUTHEAST AsIA:

INrnactanrlrry, THE Srcunlrv Dil.sN4N4a,
RTrIO "ISTRVIC FACTOR''
Ahmad-Norma Permata

THr GuenorAN oF THE INTEGRaI VISIoN

oF IsLAMrc PRacrtcr: THn NaeSHBANDI Surt OnoBn
IN INDONESIA
Saiful Umam

rssN 0215-0492
$TI]}IA I$I,A[{II(A
Vol.13, n0.2,2006

EDITORIAL BOARD:
M. Quraish Shihab (UIN lakarta)
Taufik Abdullah (LIPI lakarta)
Nur A. Fadhil Lubis (IAIN Sumatra Utara)
M,C. Ricklefs (Melbourne Uniuersity)
Martin aan Bruinessen (Utrecht Uniuersity)
lohn R. Bowen (Washington Uniaersity, St' Louis)
M. Atho Mudzhar (IAIN YogYnkarta)
M. IQmal Hasan (International lslamic Uniaersity, Kuala Lumpur)

EDITOR-IN-CHIEF
Azyumardi Azra

EDITORS
Saiful Mujani
lamhari
lajat Burhanuddin
Fu'ad labali
Oman Fathurahman

ASSISTANT TO THE EDITORS

Heni Nuroni

ENGLISH LANGUAGE ADVISOR

Cheyne Scott

ARABIC LANGUAGE ADVISOR

Masri Elmahsyar Bidin

COVER DESIGNER
S, Prinka

STUDIA ISLAMIKA USSN 021.5-0492) is a iournal published by the centet for the
study of tslam and society ePlM) UIN Syarif Hidayatullah, lakarta (sT? DEPPEN No.
L2\/-SKD\|\EN/PPG/STT/197O. It specializes in lndonesian Islamic studies in particular,
and South-east Asian Islamic Studies in general, and is intended to communicate original
researches and current issues on the subject. This journal warmly welcomes contributions from
schalars of related disciplines.

All articles published do not necessarily represent the aiaos of the iournal, ot other
institutions to \,hich it is ffiliated. They are solely the aiaus of the nuthors' The articles
contained in this journal haue been refereed by the Board of Editors.

STUDIA ISLAMIKA has been accredited by Thz Ministry of National Education,

Republic of lndonesia as an academic journal (sK Dirien Dikti No, 23a/DIKTI/2004t.
 Arief Subhan

Al-Isl am fi Lrdun-rsiy6:
Itarujadrd

Abstract: The "Intellectual Muslim" is anezaplayer in the Muslimworld.

The grozuth and deuelopment of this social group also marks the beginning
of a new phase in Islamic history. This group is important to consider
because Muslims haue preuiously only knoun of Islamic scholars who were
referred to solely in matters of religion. Compared to traditional Islamic
scholars, intellectual Muslims are primarily different in tzuo zuays. First,
while traditional scholars generally only possess traditional Islamicknowl-
ed ge, int elle ctual Musl ims-Jur ther t o tr aditional Islamic knozale dge-
also possess knozaledge of modern sciences, obtained though a modern edu-
cation. second, zuhile traditional Islamic scholars tend to reject nezn inter-
pretations of Islamic doctrine, intellectual Muslims often striae to reinter-
pretate Islamic doctrine in the context of modernity by using a more mod-
ern approach. Furthermore, compared to secular scholars they are also quite
dffirent. The dffirence lies in the intense inaolaement of inteilectual
Muslims in issues related to the Muslim umat, and a commitment to
maintain a critical and inaestigatiae attitude towards the morar implica-
tions of modernity.
Intellectual Muslims generally began to attainprominence in the early
20th century, in line zuith the growing modernization of the Islamic worrd.
During this period, the Islamic world faced colonialism and imperiarism
zuhich had unthought-of of implications for the wider Muslim communi-
ty. The struggle against colonialism sparked debate about jihad with a
more aaried and complex meaning. The cultural struggle that took place

293 Studia Islamika, Vol. 1i. No. 2. 2005

294 AriefSubhan

betzueen Islam nnd the West gaae rise to a "cultural exchange" that not
only resulted in the rise of the social class that u)e no'w refer to as intellec-
tual Muslims, but also created a nezu-found sense of enthusiasm and pas-
sion for debating lslamic doctrine and issues in the context of modern
aalues. Ideas such as a constitution, democracy, human rights, ciail soci-
ety and gender equality, haue become important themes in the works of
intellectual Muslims. In recent history zue haae seen the rise of such fig-
ures as lamaluddtn al-Afghant, Muhammad Abduh, Sayyid Ahmad Khen,
and HOS . Cokroaminoto at the beginning of the 20th century, and Abdul-
lahi sn-Na'im, Abdurkarim Soroush, Khslid AbuI Fadl, Nurcholish Ma-
jid and Abdurrahman Wahid in the later parts of the 20th century. These
figures haae not only made Islsm and modernity their focus, but also an
intellectual commitment. It u;as not unwarranted when Esposito and VolI
entitled their zuork on these intellectual Muslim scholars Makers of
Contemporary Islam.
In the context of Indonesia, debate regarding the clash between Islam
and modernity has become more and more intensiae since the beginning of
the 20th century. The idea of the reformation of Islam came to Indonesia
with the return of students from the Middle East, especial Cairo, which at
the time was a centre for Islamic studies. Roff and Abaza trace the liaes of
important Muslim figures who were alumni of Cairo and inaestigate the
roles they played in spreading reformist ideas. Muslim figures f"rom Indo-
nesin zaho were also alumni of Cairo indeed had a dffirent orientation from
those zuho had studied in Mecca. As noted by Azyumardi Azra, zuhen
Indonesia students returned from Mecca they tended to promote an "in-
tensification of Islam", while those who returned from Cairo came with
ideas of a modern Islam. Cairo alumni were in fact the first of the intellec-
tual Muslims at the beginnings of the 20th century zaho contributed to the
discourse on this new religiousness. Their coming did not only influence
the creation of certain socio-religious organizations with a modern touch
like Muhammadiyah (1912), al-lrsyad (1913), and Persis (early 1920s),
but also modern Islamic education institutions. In this context, the con-
cepts of Islamization, lndonesization, and modernization haue arisen as a
new Islamic path exclusiae to Indonesia.

Studia lslamika, Vol. 13, No. 2, 2006

 Arief Subhan

Al-Islam fi IndunTsiya:
Itarujadid

Abstraksi: "Intelektual Muslim" merupakan aktor bsru di dunia lslam.

Kemun cul an d an p erkemb an gan kel omp ok s o s i al in i j u g a m e nan d ai s eb u ah
babsk baru dalam sejarah Islam, Disebut baru karena sebelumnya kaum
Muslim hanya mengenal ulama untuk menunjuk kelompok sosisl Muslim
terp elaj ar. D ib an din gkan dengan uI ama tr a disional, int el ekt ual Muslim
terutsmaberbeda dalam duahal. Pertama, jika ulama tradisional memiliki
basis pengetahuan keislaman tradisional, maka intelektual Muslim di sam-
ping menguasai pengetahuan keislaman, juga menguasai ilmu-ilmu mo-
dern-baik sosial maupun eksaktalang diperoleh dari pendidikan modern
yang ditempuhnya. Kedua, jikn ulama tradisional cenderung menolak in-
terpretasi baru terhadnp doktrin Islam, mska intelektusl Muslim selslu
berusaha melakuknn reinterpretasi doktrin lslsm dan menempatkannya
dalsm konteks modernitas dengan menggunakan pendekatan kesarjanaan
modern. Selanjutnya, dibandingkan dengan intelektual sekuler merekn juga
b erb e da. P erb e d aan i t u t er e t ak dal am ke t erl ib s t nn in t el ektual Mu sl im y an g
I

demikian intens dengan masalah-masalah umst Islam, dan komitmennya

yang demikian besar untuk selalu bersikap kritis dan selalu menyelidiki
implikasi moral dsri modernitns yang tengah berlangsung secara gencar.
Intelektual Muslim, secara secara kolektif mulai menguat pnda azoal
abad ke-20, yang sekaligus menandsi awal modernisasi di dunia Islam.
Pada periode itu, dunia Islam mengalami pergulatan melawan kolonialis-
me dan imperialisme yang menimbulkan implikasi-implikasi yang sebe-
Iumnya "tak terpikirkan". Pergulatan fisik melawan kolonialisme mem-
buka kembali wactma tentang jihdd dengan pemaknaan yang semakin be-
ragam dan kompleks; pergulatan budaya yang berlangsung antars Islam
dan Barat menimbulkan "cultural exchange" yang tidakhanya menjadi

295 Studia Islamika, Vol. 13, No. 2, 2005

296 AriefSubhan

latar belakang munculnya kelas sosial intelektual Muslim tersebut, tetapi

juga memicu semangat dan gairahbaru dikalangan mereka untukmendia-
logkan Islam dengan nilai-nilai modernitas. Gagasan-gagasan seperti kon-
stitusi, demokrasi,hak-hak asasi, ciail society dankesetaraan gender, men-
jadi tema-tema penting dalam karya-karya intelektual Muslim yang ffiun-
cul dalam ruang publik di dunia Islam. Sejarah menyaksikan munculnya
tokoh-tokoh seperti lamaluddtn al-Afghanr, Muhammad Abduh, Sayyid
Ahmad I<lxan, HOS, Cokroaminoto pada awal abadke-20, sampai dengan
Ab d ull ahi an -N a' im, Ab durkar im S or ou sh, Khalid Ab ul F adl, N ur cholish
Majid dan Abdurrahman Wahid di penghujung abad ke-20. Tokoh-tokoh
tersebut tidak hanya menjadikan dialog Islam dan modernitas sebagai tema
pokok, lebih dari itu juga menjadikannya sebagai komitmen intelektual.
Tidak berlebihan jika Esposito dan VoIl memberikan judul ',rnakers of
contemporary Islam" untukbukubiografi kelompok sosial yang disebut
intelektual Muslim tersebut.
Dslam konteks Indonesia, dialog antara Islam dan modernitas mulai
intensif dilakukan pada awal abad ke-20 sejalan dengan kebangkitan dunia
Islam secara umum. Gagasan reformisme Islam masukke Indonesiabersa-
m aan den gan kE uI an gan p ar a p el aj ar In done s ia T imur T en gah, khus u sny a

Kairo yang pada saat itu merupakan salah satu pusat studi lslam di Dunia
Islam. Roff dan Abaza merekam jejak tokoh-tokoh penting alumni Kairo
dan peranan mereka dalam menyebarluaskan gagasan pembaruan Islam.
Tokoh-tokoh Muslim Indonesia alumni Kairo memang memiliki orientasi
dan prioritas berbeda dengan para pendahulu mereka yang rata-rata alumni
Mekkah. Men gu t ip deskr ip s i Azy umar di Azr a, j ika p ar a p el aj ar ln d o n e si a
yang pulang dari Mekkahberhasil melakukan "intensifikasi Islam", maka
para pelajar Indonesia yang pulang dari Kairo membarua pulang gagasan
"modernisme Islam". Para alumni Kairo ini merupakan kelompok intelek-
tual Muslim awal abad ke-20 y ang ikut menyumbangkan wacana keagama-
an baru. Ini tidak hanya berujung pada terbentuknya organisasi sosial-
keagamaan berhaluan modernis di Indonesia sEerti Muhammadiyah (1g1_2) ,
al-Irsyad (L9L3), dan Persis (awal 1.920-an), tetapi juga lembaga-Iembaga
pendidiknn lslam modern. Dalam konteks inilah konsep "keislaman, kein-
donesiaan, dan kemodernan" muncLtl sebagai bentuk " jalan baru" Islsm
yang khas Indonesia.

Studia Islamika, Vol. 13, No. 2,2006

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297 Studia Islamika, VoL 13, No. 2,2006
298 AriefSubhan

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 Al-lslemftlndunisiye 299

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Studia lslamika, VoL 13, No. 2, 2006

300 AriefSubhan

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Studia Islamika, Vol. 13, No. 2, 2005
302 AriefSubhan

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Studia Islamika, Vol. 13, No, 2,2006

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.rl;ly}l1 ,.rt-:^itJl V \-F l)Jt dl .dil
C-:+lJ cari"t-,ll 0L;Yl O-f-s
cqtl;r'tJl Jf dJl
.>vr;r\t d/^ gU, J! u-l b)l: ;ilt ;r-{ ;lJLIlJ cg-rlt
p$r Ls-p *-i & Ju Gi JI atLa)t{ c6r-,"L!1
\*b4l ;;-' Gli crr,)trYl CUrll re (PSS g.:*JJ
.C":11 )), qy,rle eJ!: el:;;3^{

.:t 4.{-t tt& crp ,t.*i;rj! A fj-,)l e-#S

,2)z dt *"y-Vl ay.J^tJl +L*,;Il lbS a.ilJl ;*c\^:*!l
uJ^lt jS- A t-lF tts' 0q+ Orh)\ o-;lt J6lri -ri"
.ttf c.rr..r.J'l .r+Jl aU-' 6n .i*J*lt Ji,all ;r a*l^:*Yl
tJ a,tlJl y ft*lt, Gf a:')\-Yl {+J*iJl ol*'-9J.1 J-)b
.uE tJ ":r.J,l in+l-:ll u *bjl uJoJl" t:& J! .sri
,.|^^:,- +.r-{t
,tg a\rs e *bl u,6 0!i 1h -* 6s
ar"$,i:Jl 4*r-Jl -r-aLll o". le{ ci.^lr:Jl .rt-y*. g:+ &

Studia lslamika, Vol.13, No. 2,2006

 Al-lslernfilndunisiya 313

-t+'tt, ,WlS (Madrasah q4)\-,)l .f-llfl! l-lS-t (pesantren

J-h -t"l4l .fa.c rrt-,ty-g .nnf ,rrr(rLl Ls"y-)l ..jul
J*r t*L"4,U kLb.-l, lp t..f - arul 4.^*iriJl ot*,31t ,[

U b_#l ):4D k , * Y .ll;-, a{1ff. ,=,o - J#

Jl i"iill
gp .t-ztJr-e gdt CdAlJ +t/{.Jt J-y dn$tjlt jn lJt
.,ylt ,es;t-Jt-, J*Jt
,lL*,;Il dj]; (pesanrren q,tJajt 4#JJl $tJt{ iu
.tot*ll 4 t$a,6ti/J t6t,,l;r ft't.l ,n1; .L;) ,A-;Jl 4+J-:Jl

eLr, 0!l ralJl ub,4 0i "r4 ltl ,tt )U .ajr-t.!t i:*J-;Jl

;-gr4l ,:lft .,:<H kjt 6t*45 u:"-lt r-6rt<, i".'U oi
0;! el,,EJl
Uq r^tJU .;J.ptJt U|n,
&& &.!.lt tFalt J/
yt Jl ;,:r;)l ,*l1i Ar Ul e..- cr!,r qt U ti:i U)U*l JLt
tn,*Idll A;rUt ,f UL-J:I"{ UNt O-et $-l: -e
.totJl 0p - 4/fJl "x ;)l
"totJl 6" rriyar r4"etLi)l
..tJtitJl f LUrIJ #t ^f br_l*J c>x;.el pesantren q{Jl
t'. ;jlrt 2* -t;'q ;.r,1*t 4r,y-,)l
-r,otJl ciK c4r^tAl JAI $t)l f-2 cCJi o, t')\:
flL.Jt* t4ft*-t ;L {JtlJl ,-"-U UIJ{I ,i.-'ut $ L4Jl
-i6: .q,>t-,Yl 4,-4ra:Jl {}L.bjLl ,;;*J9ft s.J,rJt
pUi.; J-)b A d3**iJJYf rl_2-r-r41 Qte Cl ,,;.,t-a.:ll

fW tN qrrJt "r,"tJt C_r* dJi s ,f)uyl q5^.IdJl

6-,_h eS .a:rr.ll 4/)-,Yt o"rldt lV .ttro ,Jr d*Jl
-r,otJl S_li taluJl .r,otJl ;r" ob-i jjL,6 0l J1 cr"et*ll

,P A*4)l k4Le c-a-*_1 6Jl (pesanhen satafiyyah) Lil*Jl

Studia Islamika, Vol. 13, No. 2, 2006
314 AriefSubhan

kitab ) "of\5" p*,t+ -:+*l el.rJl ,.!lll .5 a*,Ir.:

,;*J\
t'c1k*i^g
*+*tt1 J*' Li W U Lt)llSJ
"lJ;.r,^t-It
a;I!t -r,^tJt O6, k"ti Li .(pesa.,rentradisional) g$;:Jt C/Jt
Ai'-h 4?r)-,)l ,.:Ll;-tJ[ ,i., Cl (p.ru.,rr"r, khatafiyyah)
p :lylf GLI_;.: eltpJ 6at-. .j^* l-b'-i ,Ft car--u
+Jt ,,-,! -ts4tu -r,"tJt A U))\ U.AJ (;:+LJl t\ ap;Jl
. modern),;'t}l 6-t-ll
(pesantren

i/.dl d,ar airitJl oi ,L^ fi.;

,t^:Jl oi Jt<r, t*!t ,r",
.rt-^GYt +Uri;A\&,,|...rYcLijTkJ!
\\-e- (_r a*Jl J,stJl eUrJ ta-i .-l>urll JL+ <,q*Jy+!t
.r,^tJt JL J* Ji *i.*; el> gts ,,r-!;rla!l teat4l
.dua .ri €4 6"kJl f -rs (b *y 4irJl
.Jl-r:cYll
d/"-ill J"e-^{ .J6rl; gtt .:l> -r.^t'-11 ;" lr* J*l; )J-e
(.:- t al oi (..,1* q$ 4) ase -)-r A Ngruki
^-p YVco.tcUJl
J4 tj4Lr Ji LAIFI i-,1-;: 4: J
Noo.huiai gJLi
;!41J1 et5lt ai4 lA &Jl 4+Jl .r.^ull .r \b l:r-e rri
tn.;r**11 ziJil
i ,-xbt e o4 /=JK-:tJt
- tr*/! d o*rit .r,"tJt ,y o\ c.-rll Lar;J" ,J .+sll
c-Jl;L UE t^f Jt"r:cYt_e fkJ! .-r Wb-. Cl
;JJ^'11 ,V-1i ,F A o;s\1Ln>.te .:l>;l .tiy j .;*;*
4*")\.")l lrJ.Jl .rL^*,3I1 ,.)a4 Jt5- ;.1: .t"*+:sl ,:
"M",rr,.uruh" s ,*-l\ ;-b-y .J "r*u'"J E;plt
^*frI Q
,-r!i c&-.r-!t ,r^*ldJl ftLiJl Ct+*l *l-F;, Lo-;ly:i c-+fii tt
& G$St'L^rJo 6:[-; ,o-:j J _* (pesantren) 4iq-tJl "r,^UIt

Sludia Islamika, Vol. 13, No. 2, 2006

 AI-Isldmfilndunisiye 315

4#Jl $lJU d fUl Lo-;9r .rLi!

(CJ.IJJ .qr.#_rJij)l
C":+l
&l/l u -F - a3-JIl 4r)t-,yt u"rldl .l'ti-f ti"Li -
ot-+Yl 4s> i4rlJl &,i"all tf ;li JFr A**i)l
_+
"94lxJt
t*'"1 G\ v c(madrasah) 4r^y-,)l u"Jldl Jl tlljil lilj
u*)!l .4*Jl -ut*lt of:f G'Lr .rl4.rxlt ,; ko C:
clli ca.-,[-,!t tar*rt- J-,b +>\-,Yl :lll .f..,s J!
d"Jl..ti.f
kJrL" ci Cl a:-.t.J-l ;!^Jh:Jl c-,t*,3l1 asf ,#
i*. wy-,)t ,"rt-rit cli c(ljl1 Jn-SJt a,"fJl
"r_.,l,rltr
,,Ll Cn"Ul ;r' '>\e t^Al 6;:Lr. Wt.r f citt t+Jt.:l;! J.tlJi
-bUJ"l 4*"y-,)l c.rr,ldl )JJ;t. J*r t ljol ca-elll f.g:i;
r+ 6: .aJr-rJt # tf J*1, a;\ dJ: k+J)ia"t ,p
.rt*,;ll J't;f G't.i - 4/X-,)l cr"JlJU ,t.-+fJ! Jy;:-,t
i,_,1;1 ,*tl;L U. [-6-L*,';1 ,r { Y - cs;ll i:,iJl ;,.*L:Jl

4S? t4.atte & c^IF Cl*artr-Jl dJl cq;"tJl 0F l

.WEsi*Jl z"d-:Jl ot*;Il F -r:b

,rr.-*f-u)l ,+^J*:Jl tlitil & ,b. ,;a*'Yl a;;!t QS
3t!:lt gtrl ,fr V.t kiori -r; i*,r.ulJ +-r4t ..-a,"ll ,i!i
a-,r.tlt " G'lu "o.r)t-,)l a-,r.tll" .*; $J tt ..-j!-Jt g^J-:Jl
i-"r.rJJ -t-J4l .t"r*Jl 1$_l .",r")\-,1 6t-b ,.rli a-.Ul
"f.*
J1^s L^'t' ,itrt (J^J-:JI {b)l ,*- aLt-: :s)\-,)l u"Jldl
,: ulr* "o*"1-,)l a*,rdl" a^K >yg .4nfJl u"Jull
e Uir.i li! 1.r,-.1* l_rsb b. \ . .\" L^, y . f_t ditiJl
diuil J:V - \ 10 . zb, t e, diLiJl A oi ,t":cYt
Studia Islamika, Vol. 13, No. 2,2006
31.6 AriefSubhan

Y! "40,)t-Yl a-r-r!t" a.".lt -t it l- l*-+;JU! d *^JI';JI

-t4Jl" A^I{ ,} a,l-'-1.:_2 a*} z}'-rb.
tt",ts.rJl
..|*:," giJl
i*"y-,)l .,"Jl'rlly (pesanren) a,"!i:Jl a.,1JI .t"tJl .,;r )[f
.,tsrJl CILJI .rli gJcJl .:t*,3I1 ,.r V-eJ (madrasah)
-#r riJ g;iJl +Ul 6Ut G-p f t"i clir
^JI
-r*Jt Ot-('i c,,-6:-,1.,.> LL.\-;4/y-,)l upJUllJ a.4Jl .r,otJl
;r.-rl a,,t4l € V's J .(rArN) €#l G"y-,)l JtJl
C-r ,.4 Ca" V d./Jl 4#Jl "r-^tJt -#r LaJktl ,tl
z#* ca,_,KLl r\,iL g4 al)tJl dt-.j/l J! ,it-.:J)lJ -r,otJl
.f^r<- & U J.rl-\:Jl U (t 4 Lylt
^")EJ\ #
il,+i), ;))'+u'- Y 4*rJl .r,"tJt A z)Ul ,i d zz+jllJ
4{.)\-,)l aJt^Jl .r.al-ll e Y! q,*"l4l 6-p 4 .a:-l;:
*,sl t*,1 v-{6 L/ dut *+Jt t"*V r(rarN) +-5}]
L:jt * Jtlt ;* LJ o)t+;Jl aJ)l-, b; o\i\ ) ;+-tlJl
at"tJl CA")I W cV,ri -r,r 6t. \ 1Af a; ut;ll
al-:Lr. l,lj a*Jl os{\ 6,1)s ort*\ t;b c\11A
^r,
t,ra-l .V-#l qitiJl i-,r,rll i-:tsi -Jl ,te,'ll
d#.
ork.l
qr)'t-Yl crlJl.rllJ 4*Jl ,r""t'lt J" aJ,bJl Jt OK"p t1\j)l
U ef 0't5 e'tJ 4r,t41 g*'l;t obl-r ,,Ic ql^!t
r,Alrenr) ".--*ta*'-)t U.,,-'Tfi1 f,],.,#
.t**;1-tl d q#Jl: iret^:*Yl x^, oy * ;4ll l-6it<,
,.>l;V\l uz'". JL if.r-i ,] ,fd9Al steenbrink ,VI 'rst
:J" Wf ;' ,),*)! ;/r4l renv JUl {6Jl kfi- Cl
SIudin Islamika, Vol. 7i, No. 2, 2006
 Al-lslemfitndunisiya 317

or( .ri d./ Yri !"r.LJJl " Lit pi* x; e JtJt o-2;>
4*Jl "r.otJt U ;.-.$t gy-rs Jl ,;o 5-:Lp gLJJt 7:w
,tJJu olt ,6,*jt ,i "Utll ,r^U(Jl"-r ;*llr (Resanuen)
tt".."Jr1rr5.iJl"
,*;l lmnr) dul .r+Jr"r irla^:JlJtt.- f"
$ 44Jl a.,*_Jl a,;V Oi U," -E -),U ,f s ../,t*rUl 6l
a.n*-Jt Jl tu_J.ltrJt 4*Jt q*A
",nt"i
,* \*)t v o-,n
a;rlt es .ail"rll o@ U C Ct J)\';*jt & a^*,3I1
- t*-*:sl d ,ArN a*JLJI J^tJl ;.. 6:t-* ilSV ijtjA (;,o*!l
:-"t41 g-tl a*"t4]r 6,3;.,^' Jl -t+Jl lN
- l-e-".4 6i1 J|J
J4 Gg oi J, J! li"a; .urN 4/rK.It 4r )\-,)l
"!
ot,.$". "J."
*,: Q:Jl ,J iFd-:Jl ltlrJl C*, ,illl U LJ:JI
. a-itr-lt
c;tf l:! s-* )o ca.;! f 1,"{ u^JJl 7lb)l *3; 41
t'.d^"j*ll
UL.--)l ,ur!t o!, oQ! o-ro. ,*lclr qlti
\ v 6F i/y-,)l u"rldl d
"r)tLjt a*; oi "r* \ 11 {, aj-,
v>\,hJt Ui r4,-JitjJt J"i t" il-..J1 d.:)ttJt L-#;, a;t1t .3

f^rro d* (rarru) i--fJt a:r)t-,)t a-JUl -r,"ult A

v)tLJt L.# u a;tlt Q I tc\' +-4 :i UU yAc\yy
\ 1o 11 t Jl,,- tr-#
c
& grJ' tr-+;l! ,i qt(Jt il-J
Jt Oi Oa* etjt a-)l oi-o & st* .cft* vJtt
ilt*i iS)11' U o*.)t-Yl ;i^J-ijl .:.,t*,3I1 d! :oL:JL
dr J.b^1 .V J^kjl o<lV *jt rJJt ;p eu6s
u;!t &lll +c - ;rlulr i/y-,)l i"^J-iJt .rL*,.;Il
L.r ;+-r4t ,P*_ll o+tlt t& 6.r,at*^,. 011 tj,-,J+
Studia Islamika, VoL 13, No. 2, 2006
318 AriefSubhan

well educated new middle ) telas menengah santri baru J-.!"-UII jpl*:ll
.a-?U-J-l ovbrJs,;n;,Il (cuss

aet4 '"VL q (rerN; alUl r^tJl t>1 $i clifu

.rttL-ll ;:*. A tf ;;l -;iJt ;n*lJt i*;;dt d ;I:{
J#ill 'l)-, 0i c-b-*)\IlJ !-+_lr! e fy-,y ;-L-r.+l
.

+JUl ,r,^\-ll o-r." *Qi U @ tg ,F.{ il| ,1st d^^l*!.l

c6Ji'l db-r*; rJ.*L AV sl:{i.6irri/ QS c(rarrrr)
c\sf 6trVysl1 c.r!l.to d/Jl -p) ,d.frl + d--,
.F ePJ (€)FJ cgl;Il 'r+''J,c;-uii tVl
J" # t9-J .::^Ul J'JlIl ol3* rti ca.i d-r, Y t*;
,k tr t fu" Y dr-.i, .reIN ,t+i
il-,-rJt >t4*t dil4 J^t'-:j 0f
a^">\Jl oWlt Jt+ .i/fJl .rL"t4l ;," ;a^J.Jt n#i.l
r,^* Jt;1tJt ,tt*;Jt) J-,6 dvs d: sl rJbi
Jt^L g.tJ'l Jt*-,, L.") f"1jl J+c .4Jl .:L^-oy c(t#t
a-,.1f JUI q-^X CUJI
a^.Ejll J-b):--.,b1-,, l\SrS c(nn
oLrt-Jtl r.f J?fa:,. I,i6 cft'J (r,res a*,t{Jt ,p
0i a,aJl ;dU ,gU, .r" f)\: .4.")t-,)l ,>4s ?=,t.'J\
i/y-,)l a^EY! \-f M i/rJl .:Lrl4l ..,, .l;;dt r!4
:GYt ti,6 frJ! ,.45 rc;.l/J2dJl .rct^.*Yl ot*Yt .rl:
oWL 4 4g t^'a4 .1; a"rJl m,rr a*"}-)l a.st*l 4)^tt
Ajl-e i-;J,tjYl .rL"l4l ," &^IJl d1.il:^lJ aJylt eS,F\

L-+t"tjlt fy.")l J f ;r^:ll ,>\;\3L11 .:kitll "lr*)

-lr I r
.4.rlJ.*l c

Studia Islamikn, VoI. L3, No. 2,2006

 Al-Islamfrlnduntsiya 319

4.4)\-'Yl 4^J*:Jl .lL*'jI fiAl ili ((i*' Lr tiJ try;r

(4/y-,)l a*"l-+l; (4.1)^-,)l a-,JClJ (qgJ#:jl 61"tjt -$Jl;
.;n*I*ft drnall ;" ;4.r-{t
^}^Dt
t:* 4 4)t JrtJt .or-"
":r41 j.o--ull L4^lJl"
-1 6b" $)
I'h'-l J-*.,i;dl oYj^
d4!-dl ;,^^J-dl" r)" f-ea,",|-' ilt-,, aiJtJl ilt-,rl d4Llll
r4.t ..!>\-!l oj>1 i^:3 , t+L qJl t;ri $ t-.fJ ."r.L$ll
Ott t^r",, :tai" c"rLdl ;p1'-:J.1" e) "r-ltl ;"^-l':ll"
U+l a-t.J! rg-;Jl os&- lrJlrt" "rt,riJl r-rr*l'J,l"
r(political Islam) fy*,)l ;-* V ;pl.r, (politik aliran)
aflJl
f,6l e>r crJt It ot4il JI
lt+' ">J-tl ;4^LC1" ,J!t
USy (cultural lslam) ",rc[^"*!l ,]tj;Jl lX-')l" f o3g-:t"
C^:Al d e+y-,)l ,-ll & JS ;* d,"u'Jt{ r.r*\'l Jl "'t"
J\ ;':^lJl JdaI! d!, r,gUi & oQ .&"J-J-l ur41$)1
o+Li:Jl-r l:^J-:Jl .r-,tl 4)A' Ji clyy- r"t-ll Jl!--ull i*^l-It

.a:i-.r!l t**/l a+-l-/;4^LJt j*f qssr* ,'\

u\sS fY-y J',-gt Jtlrll

csstQJ i.n*lJt ddii.l ;i- #, 4 \:Dt ol--Jt
"o
u;iJl "3y-,$ +rlt ,U)1" -f +sr.lJt r^rx* ,'M 7a:s
fb F-, .*Q r tJ "3EJl p)\-,Y|" ;.5* & *l-. erab
L*+:Ji;! d e>L* J+Jl Jli,all b'-P\ iejJl 4r4l rtlYl
J+e J,? t aj1l,l e zpe ,;15lll ,.rt-.r-uJl Jl'l 4+*\i
eJ4J f,, 6->\^"Yt t^.r<, d lr*t.l! JV dJ; .Cy-Yl
o\> a{}l ,,, 1o* a;l>.lt a*"y-,)l e6}\3.-ltt"e;Jl )}4b'.
Studia lslamikn, Vol. 13, No. 2, 2006
320 Arief Sublan

r'. a!t(,:tJt z#LJl

K +L.
"kll: catu*;" z^h-, J Jy
.y.*l i:V Q A-; Lf l4^h4 crrt4 o6)t oia ..li s4-:
tvtgl t-r&- Ji J)l in"J*fr d,SfiIl J- ctiJ
d!, ct"41"u! ,,3 fX-,y 4JIl t-b tj& A q+"r'.ujl
otV Vls e d4,,."t*Jl d4.,)A-,Yl & U #t V .r!-r*.:Jl
u& AL.jK-:tJt ot*Yt irlli \at^-*!t otsJt U W-I
* f)L)l ertJ l.r,-,r* U, .,L; u-- qJt(-:lJt ,.rLr_p4t
.r)LJl e !/1-,)t Ft 4b"+t t";; J! .sri u r.-*:Ju!
ai_l'Il o*"y-,)l { }1" q6 ,: ty t]lr 6t,r
Ct &}v
C9sze3v ciL" \1tY.9.'. \1.. z;,,J, [-*;t! d
A f n I ;+r+t 4/)\-,)t ,.rt531J *frJt ,, 4y JI
k.(J; ai|-t.J-l M ,- Cl ,>K )t C): a^et*, ,-,tKjl
!t+".t^ & J:G
-rU)l eUiJ & io:U,. lLa Jt;-, _e".:.r-cJt U^ Q
,P oh lt-)l-r f!-;4;1 A Ji^, eY-,y 4r.fl
LAIFI (Y. .Y ) ,\, .Y ; rt, , \ a:-; rrt-|:l!l eLl-r.rJl
Uft-* A..fJl 4f)t-,)l a-.t*-U CUI rpn,r e,-r.=-Jl f -ll
{i+l ,GYl & rl;rr-ar[i ..:t*)! C UrN Jakarta

C.rAl l'-" OI !3F-1 L:*q \".-J Jjtitt.l o)tb

ey-,y
a.lrJl ::iet^:",Y| et"r*-ll A Lf-kll qr-r:Jijyl q/y-.)t
J:; Jli Yy ,-:Jl-,L rr.t^LJl a+,A) 4,-#l a{^aS ,r.gl
J*bl .e*l.rJl-r a.ck>Yl os{l d q-Uf a,,it "yL*:Jl"
.:.,1! q-t*Jt ,-.,1;!ll a"At sl=,^-{t dJI; a;)\r Ji Ci
J!

Studia Islamika, Vol. 73, No. 2, 2006

 Al-lslamftlndunisiye 32t

0i i9:ll € )4 eIJJ-l iW c-Jl, t- 4.4y-,)l a.--ly*!r

EG A J^* fkJl Lb Ui{ -'-"rj Ct c.,,tot-+Yf ,[
's1;*'" ,rp JL.*l$ll
4/)\-,)l :*^J*iJl ,.:t*,311 OI .r* tr2a V ,F ,* ,V:
4.,)t-,)l b)-,)l) .:Ll.,.rJl ,t:L Urb i-:Le! ;, J{ ! Oll
c,.:Ll1"tJl dJl; du"j eii Je hit
v,afi," Y t-r^: .e-rt4t
.a.4Jl ,t*!t ,*-.rcr p_ t, dlfu oc L,*"IqJL4 #:
ir^Ltl Jb_,rl c6*UJl .illl ./ Ll.rJt ua.ell) eIJJU
Jt{ i11::...- ;}i ,} *sirlJ t -+ -455r i,,, *V cz,,V
JJl U,^ Jy* U .alJb' .e e; +y; a,!t .Jo r<e!:
jVL
-b 4*,>t*,)t ;*J,Jl rrt*,-ill d eJ OK ,r{fult
-t';*lt, rg"t;lt1 e-r't.J-l a/y-Yf cdAl # a @sF
.4itijjt a1-:,rr:Jt i."L\,t Gb .r cl alJ.jt utjj Jl Jrd

Studia Islamika, Vol. 73, No. 2,2006

.12/ Arlet JUOnAn

.,L'ly'l
arll> Zr-b.) uan t,)j O_f S Pyl
Makzrs of Contanporary O;* 1

w)-yt a6)t ,h ,-P lt-".:t(t

rj," .1f c ..\
'y;-,.rt
c\11 5: e U:-Jt;+-Utt ;;;*lt ;,o r-r,J a;rjJl
^Jt
JXr .f
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