Memikir Ulang Tradisi Untuk Pembaharuan

Buku ini melewati semula agenda pembaharuan dengan menelesuri tradisi yang tercerah, yang tersudut dalam sejarah serta harus dapat dikembalikan peranannya tanpa pula kita terjebak meromantiskannya, yang mengidamkan pulang ke tradisi semata-mata sebagai jalan keluar dari segala kemelut dan permasalahan yang kita hadapi. Pembaharuan akan bisa berakar sekiranya tampil di kalangan agamawan dan aktivis-santri yang bukan sahaja teryakin dari gagasan reformis, tetapi juga datang dari sekelompok tradisionalis yang tercerah. Yang terakhir ini dapat membedakan peranan tradisi yang dinamis sifatnya, sebagai gerak nilai dan budaya yang mampu menawarkan nilai-nilai ulung dan universal sepanjang perjalanan sejarah, tanpa terikat dengan pola pemikiran sesuatu zaman. Yang paling jelas, pembaharuan tradisi agama akan terbantut selagi agama tidak bergerak dalam ranah yang bebas, yakni dibelenggu dengan hegemoni konservatisme yang pantang mendengar ungkapan baru yang tidak selari dengan ideologi mereka, ataupun wacana itu sendiri senang dikotak-katikkan oleh pihak berwewenang, yang lebih cenderung untuk memaksakan fahaman dominan ke atas semua, atas nama mengekalkan kemurniaan dan kepersatuan agama dan jemaahnya.

Most Christians believe God is in control, but they are unsure of how to reconcile that control with their struggles with sin, the command to evangelize, and the immense suffering in the world and their own lives. Laing offers an introduction to the doctrine of providence based on the theory of middle knowledge, first articulated in the sixteenth century. This view describes how creatures have true free will and God has perfect knowledge of what each creature could and would do in any circumstance. Middle knowledge helps answer the most perplexing theological questions: predestination and salvation, the existence of evil, divine and human authorship of Scripture, and science and the Christian faith. Laing provides extensive biblical support as well as practical applications for this theology.

This book surveys the growth and development of Islam in Malaysia from the eleventh to the twenty-first century, investigating how Islam has shaped the social lives, languages, cultures and politics of both Muslims and non-Muslims in one of the most populous Muslim regions in the world. Khairudin Aljunied shows how Muslims in Malaysia built upon the legacy of their pre-Islamic past while benefiting from Islamic ideas, values, and networks to found flourishing states and societies that have played an influential role in a globalizing world. He examines the movement of ideas, peoples, goods, technologies, arts, and cultures across into and out of Malaysia over the centuries. Interactions between Muslims and the local Malay population began as early as the eighth century, sustained by trade and the agency of Sufi as well as Arab, Indian, Persian, and Chinese scholars and missionaries. Aljunied looks at how Malay states and societies survived under colonial regimes that heightened racial and religious divisions, and how Muslims responded through violence as well as reformist movements. Although there have been tensions and skirmishes between Muslims and non-Muslims in Malaysia, they have learned in the main to co-exist harmoniously, creating a society comprising of a variety of distinct populations. This is the first book to provide a seamless account of the millennium-old venture of Islam in Malaysia.

According to some observers, Southeast Asian Islam is undergoing a conservative turn. This means voices that champion humanist, progressive or moderate ideas are located on the fringes of society. Is this assessment accurate for a region that used to be known for promoting the “smiling face of Islam”? Alternative Voices in Muslim Southeast Asia examines the challenges facing progressive voices in Indonesia, Malaysia and Singapore today. It examines their discourses, which delve into how multiculturalism and secularism are the way forward for the diverse societies of these three countries. Moreover, it analyses the avenues employed by these voices in articulating their views amidst the dominance of state and quasi-state religious officials who seek to restrict and discipline them. Contributors to the volume include scholars, activists and observers, some of whom are victims of repression and discrimination. While most of the chapters cover developments of the last decade, some of them go back to the previous century, capturing the emergence of modernist thinkers influenced by parallel movements in the Middle East and the wider region. Others respond to recent developments concerning Islam and Muslims in the three countries: the Pakatan Harapan coalition victory in the 2018 Malaysian election, the re-election of Joko Widodo as Indonesia’s president in 2019, and recent religious rulings passed in Singapore. Readers should come not only to reflect on the struggles faced by this group but also to appreciate the humanist traditions essential for the development of the societies of these countries in the midst of change.

The idea of "world religions" expresses a vague commitment to multiculturalism. Not merely a descriptive concept, "world religions" is actually a particular ethos, a pluralist ideology, a logic of classification, and a form of knowledge that has shaped the study of religion and infiltrated ordinary language. In this ambitious study, Tomoko Masuzawa examines the emergence of "world religions" in modern European thought. Devoting particular attention to the relation between the comparative study of language and the nascent science of religion, she demonstrates how new classifications of language and race caused Buddhism and Islam to gain special significance, as these religions came to be seen in opposing terms-Aryan on one hand and Semitic on the other. Masuzawa also explores the complex relation of "world religions" to Protestant theology, from the hierarchical ordering of religions typical of the Christian supremacists of the nineteenth century to the aspirations of early twentieth-century theologian Ernst Troeltsch, who embraced the pluralist logic of "world religions" and by so doing sought to reclaim the universalist destiny of European modernity.