العلمنة والعلاقة بين الدين والدولة في إندونيسيا: موقف نور خالص مجيد نموذجا, دراسة تحليلية

Hamdan Maghribi

Abstract


إن مفهوم التحرير العلماني يلغي سلطة الدين على المجتمع، وهو أمر قد يتفق مع بعض الأديان، ولكن لا يتفق مع الإسلام الذي يعد الدنيا والآخرة والدين والحياة سياقات متواصلة، وقد كان رسول الله  نفسه زعيما للدولة الإسلامية الأولى، وهذا أيضا ما فعله الخلفاء الراشدون، كلهم علماء في دينهم وقادة سياسيون في دولهم. فصل الدولة والسياسة عن الإسلام سوف يعوق ويعطل دور نظرية الإسلام في المجتمع. فالدين يكون مسألة شخصية خاصة ولا علاقة له بالجمهور والمجتمع. إن مفهوم العلمنة النابع من النظر الغربي -المسيحي استوردها ونشرها بعض المفكرين المسلمين في مجتمعاتهم بغير إدراك جيد للأسس التاريخية والفلسفية واللاهوتية والسوسيولوجية لهذه الفكرة.

Keywords


العلمنة والعلاقة; الدين والدولة ;نور خالص مجيد

Full Text:

PDF

References


Abdullahi Ahmed An Naim, 2008. Islam and the Secular State, Negotiating the Future of Shari'a, Cambridge: Harvard University Press.

Adian Husaini, 2006.Liberalisasi Islam di Indonesia: Fakta dan Data, Jakarta: Dewan Da'wah Islamiyah Indonesia.

_______, 2005. Wajah Peradaban Barat: dari Hegemoni Kristen ke Dominasi Sekular-Liberal, Jakarta: GIP.

Adnin Armas, 2003. Pengaruh Kristen-Orientalis terhadap Islam Liberal, Jakarta: GIP.

Arvind Sharma (ed), 2001. Religion in a Secular City: Essays in Honor of Harvey Cox, USA: Trinity Press International.

Bernard Lewis, 2002. What Went Wrong?: Western Impact and Middle Eastern Response, London, Phoenix.

Bryan S. Turner, 2002. Max Weber: from History to Modernity, London: Routledge.

Budhy Munawar-Rachman, 2006. Ensiklopedi Nurcholish Madjid: Pemikiran Islam di Kanvas Peradaban, 4 vol., Jakarta: Paramadina.

Charles Kurzman, 1998. Liberal Islam: A Source Book, Oxford: Oxford University Press.

Djohan Efendi and Ismet Natsir Ahmad (ed), 2003. Pergolakan Pemikiran Islam: Catatan Harian Ahmad Wahib, Jakarta: LP3ES.

E. A. Livingstone, 1996. Oxford Concise Dictionary of Christian Church, Oxford: Oxford University Press.

Fuad Jabali and Jamhari (ed), 2002. IAIN dan Modernisasi Islam di Indonesia, Jakarta: Logos.

Gerard Mannion and Lewis S. Mudge (ed), 2008. The Routledge Companion to the Christian Church, New York: Routledge.

Graeme Smith, 2008. A Short History of Secularism, London: IB Tauris.

Greg Barton, 1999. Gagasan Islam Liberal di Indonesia, Jakarta: Paramadina.

H. M Rasjidi, 1972.Sekularisme dalam Persoalan Lagi, Jakarta: DDI.

Hachette Livre, 1996. Oxford English-French Dictionary, Oxford: Oxford University Press.

Hamid fahmy et. al., 2004, Tantangan Sekularisasi dan Liberalisasi di Dunia Islam, Jakarta: Khairul Bayan.

Harvey Cox, 1967. "Why Christianity must be Secularized?" In The Great Ideas Today 1967, Chicago: Encyclopedia Britannica.

_______, 1967. The Secular City: Secularization and Urbanization in Theological Perspective, New York: The Macmillan Company.

James Hastings Nichols, 1956. History of Christianity 1650-1950: Secularization of the West, New York: the Ronald Press Company.

Karel Stenbrink, "Patterns of Muslim-Christian Dialogue in Indonesia 1965-1998" in Jacques Waardenburg, Muslim Christian Perceptions of Dialogue, Peeters, Lueven, 200.

Kieran Allen, 2004. Max Weber: A Critical Introduction, London: Pluto Press.

L.M. Lachmann, 1971. The Legacy of Max Weber, Berkeley: The Glendessary Press.

Luthfi Assyaukani, 2009. Islam and the Secular State in Indonesia, Singapore, ISEAS.

Martin E Marty, 1967."Does Secular Theology Have a Future", in The Great Ideas Today, New York : Encyclopedia Britannica.

Max Weber, 1958. Essays in Sociology, New York.

_______, 1964. Sociology of Religion, Boston.

Michael Baigent, Richard Leigh and Henry Licoln, The Messianic Legacy, Dell Publishing, New York

Philip Hamburger, 2002. Separation of Church and State, London: Harvard University Press.

Michel Vovelle, 1991. The Revolution against the Church: from Reason to the Supreme Being, Columbus: Ohio State University Press.

Nicholas Gane, 2002. Max Weber and Postmodern Theory, London: Palgrave Macmillan.

Nurcholish Madjid, 1987. Islam, Kemodernan dan Keindonesiaan, Bandung: Mizan.

Peter De Rosa, 1991. The Dark Side of the Papacy, London: Bantan Press.

Pippa Norris and Ronald Ingelhart (ed), , 2004. Sacred and Secular: Religion and Politics Worldwide, Cambridge: Cambridge University Press.

Richard Fumerton, 2006. Epistemology, Malden: Blackwell Publishing.

Robert N Bellah and Phillip Hammond, 1980. Varieties of Civil Religion, San Fransisco: Harper and Row Publishers.

________, Beyond Belief: 1970. Essays on Religion in a Post Traditionalist World, California: University of California Press.

S. T. Joshi (ed), Icons of Unbelief: 2008. Atheist, Agnostics and Secularist, USA: Greenwood Press.

Syed Muhammad Naquib Al Attas, 1998. Islam and Secularism, Lahore: Suhail Academy.

_______, 2001. Prolegomena to the Metaphysics of Islam, Lahore: Suhail Academy.

_______, 2001. Risalah untuk Kaum Muslimin, ISTAC, Kuala Lumpur

Thomas Carlyle, 2002. The French Revolution: A History, The Modern Library: USA.

Tim Wallace-Murphy, 2006. What Islam did for Us: Understanding Islam's Contribution to Western Civilization, UK: Watkins Publishing.

Wan Mohd Nor Wan Daud, 1998. The Educational Philosophy and Practice of Syed Muhammad Naquib Al Attas: an Exposition of the Original Concept of Islamization, Kuala Lumpur: ISTAC.




DOI: http://dx.doi.org/10.21043/qijis.v4i1.1600

Refbacks

  • There are currently no refbacks.


Creative Commons License

This work is licensed under a Creative Commons Attribution 4.0 International License.