Sanad (origins) Firqah Liberal

Liberal Islam according to Charless Kurzman emerged around the 18th century when the kingdom of the Ottoman Empire of the Safa Dynasty and the Middle Mughal Dynasty were at the gate of collapse. At that time the clerics arrived to hold a purification movement, returning to the Qur'an and the Sunnah. At this time the origin of the early liberalism emerged through Shah Waliyullah (India, 1703-1762), according to him Islam must follow a local custom in a place according to the needs of its inhabitants. This also happened among Syi'ah. Aqa Muhammad Bihbihani (Iran, 1790) began to dare to break the door of ijtihad and open it wide.

This idea continues to roll. Rifa'ah Rafi 'al-Tahtawi (Egypt, 1801-1873) included European elements in Islamic education. Shihabuddin Marjani (Russia, 1818-1889) and Ahmad Makhdun (Bukhara, 1827-1897) included secular subjects into the Islamic education curriculum. (Charless Kurzman: xx-xxiii)

In India, Sir Sayyid Ahmad Khan appeared (1817-18%) which persuaded the Muslims to take a policy of cooperating with the British colonizers. In 1877 he opened a college which later became the Aligarh University (1920). While Amir Ali (1879-1928) through the book The Spirit of Islam tried to realize all liberal values ​​that were worshiped in England during Queen Victoria's time. Amir Ali saw that the Prophet Muhammad n was the Great Pioneer of Rationalism. (William Montgomery Waft: 132).

In Egypt there appeared M. Abduh (1849-1905) who adopted many of the ideas of mu'tazilah trying to interpret Islam in a way that was free from the influence of salaf. Then came Qasim Amin (1865-1908) European accomplice and pioneer of the emancipation of women, author of the book Tahrir al-Mar'ah. Then Ali Abd appeared. Raziq (1888-1966). Then, who broke the system of khilafah, according to him Islam did not have a political dimension because Muhammad was only a religious leader. Then it was continued by Muhammad Khalafullah (1926-1997) who noted that what was desired by the Qur'an was only a democratic system not another (Charless: xxi, l8).

In Al-Jazair, Muhammad Arkoun (born 1928) who settled in France appeared, he initiated a new interpretation of the Qur'an based on various Western disciplines such as in the field of semiotics (the science of sign phenomena), anthropology, philosophy and linguistics. In essence, he wants to study Islam based on science modern Western knowledge. And want to unite the diversity of Islamic thought with diversity of thoughts outside of Islam. (Mu'adz, Muhammad Arkoun Anggitan about the ways of interpreting the Qur'an, Salam Journal vol.3 No. 1/2000 pp. 100-111; Abd. Rahman al-Zunaidi: 180; Willian M Watt: 143).

In Pakistan came Fazlur Rahman (born 1919) who settled in America and became a professor at the University of Chicago. He initiated a contextual interpretation, the only model of fair and best interpretation according to him. He said the Qur'an contained two aspects: specific legal and moral ideals, which the Qur'an was aiming at was his moral ideal because it was more appropriate for him to apply. (Fazhul Rahman: 21; William M. Watt: 142-143).

In Indonesia, Nurcholis Madjid (a student from Fazlur Rahman in Chicago) emerged, which pioneered the liberal firqah movement along with Djohan Efendi, Ahmad Wahid and Abdurrahman Wachid. (Adiyan Husaini in a Liberal Islamic paper and his mission quoted from Greg Barton, Sabili no. 15: 88). Nurcholis Madjid had begun his reform ideas since the 1970s. At that time he had voiced religious pluralism by stating: "It seems that religious tolerance will only grow on the basis of understanding the relativity (relativism) of the formal forms of this religion and mutual recognition of the absoluteness of a universal value, which leads to every human being, which may be the core of every religion "(Nurcholis Madjid: 239)

Then now comes the so-called JIL (Liberal Islamic Network) which incites the ideas of Nurcholis Madjid and other thinkers who fit his mind.

Such is the case of the Liberal Islamic Community according to Hamilton Gibb, William Montgomery Watt, Chanless Kurzman and others. But if we sort it, then the point of their thoughts is actually older than that. The understanding of those who are rationalists in religion return to the great teacher of heresy, Iblis Ia'natullah ‘alaih. (Ali Ibn Abi aI-’Izz: 395) Because of that JIL can be set with the "Devil's Way of the Devil". Whereas secularism in society and state ended in its sanad in European society which broke the church figures which gave birth to the Caesar's Render Unto motto, what is Caesar's and to God, what is God's right to the emperor and what is God's right to God). (Muhammad Imarah: 45) Because there are those who say: "Cak Nur just borrowed a Christian approach that gave birth to the birth of western civilization"

Whereas the notion of pluralism that they glorified continued their sanad to Ibn Arabi (468-543 H) who recommended the faith of Pharaoh and favored him over the prophet

Sanad (origins) Firqah Liberal

Liberal Islam according to Charless Kurzman emerged around the 18th century when the kingdom of the Ottoman Empire of the Safa Dynasty and the Middle Mughal Dynasty were at the gate of collapse. At that time the clerics arrived to hold a purification movement, returning to the Qur'an and the Sunnah. At this time the origin of the early liberalism emerged through Shah Waliyullah (India, 1703-1762), according to him Islam must follow a local custom in a place according to the needs of its inhabitants. This also happened among Syi'ah. Aqa Muhammad Bihbihani (Iran, 1790) began to dare to break the door of ijtihad and open it wide.

This idea continues to roll. Rifa'ah Rafi 'al-Tahtawi (Egypt, 1801-1873) included European elements in Islamic education. Shihabuddin Marjani (Russia, 1818-1889) and Ahmad Makhdun (Bukhara, 1827-1897) included secular subjects into the Islamic education curriculum. (Charless Kurzman: xx-xxiii)

In India, Sir Sayyid Ahmad Khan appeared (1817-18%) which persuaded the Muslims to take a policy of cooperating with the British colonizers. In 1877 he opened a college which later became the Aligarh University (1920). While Amir Ali (1879-1928) through the book The Spirit of Islam tried to realize all liberal values ​​that were worshiped in England during Queen Victoria's time. Amir Ali saw that the Prophet Muhammad n was the Great Pioneer of Rationalism. (William Montgomery Waft: 132).

In Egypt there appeared M. Abduh (1849-1905) who adopted many of the ideas of mu'tazilah trying to interpret Islam in a way that was free from the influence of salaf. Then came Qasim Amin (1865-1908) European accomplice and pioneer of the emancipation of women, author of the book Tahrir al-Mar'ah. Then Ali Abd appeared. Raziq (1888-1966). Then, who broke the system of khilafah, according to him Islam did not have a political dimension because Muhammad was only a religious leader. Then it was continued by Muhammad Khalafullah (1926-1997) who noted that what was desired by the Qur'an was only a democratic system not another (Charless: xxi, l8).

In Al-Jazair, Muhammad Arkoun (born 1928) who settled in France appeared, he initiated a new interpretation of the Qur'an based on various Western disciplines such as in the field of semiotics (the science of sign phenomena), anthropology, philosophy and linguistics. In essence, he wants to study Islam based on science modern Western knowledge. And want to unite the diversity of Islamic thought with diversity of thoughts outside of Islam. (Mu'adz, Muhammad Arkoun Anggitan about the ways of interpreting the Qur'an, Salam Journal vol.3 No. 1/2000 pp. 100-111; Abd. Rahman al-Zunaidi: 180; Willian M Watt: 143).

In Pakistan came Fazlur Rahman (born 1919) who settled in America and became a professor at the University of Chicago. He initiated a contextual interpretation, the only model of fair and best interpretation according to him. He said the Qur'an contained two aspects: specific legal and moral ideals, which the Qur'an was aiming at was his moral ideal because it was more appropriate for him to apply. (Fazhul Rahman: 21; William M. Watt: 142-143).

In Indonesia, Nurcholis Madjid (a student from Fazlur Rahman in Chicago) emerged, which pioneered the liberal firqah movement along with Djohan Efendi, Ahmad Wahid and Abdurrahman Wachid. (Adiyan Husaini in a Liberal Islamic paper and his mission quoted from Greg Barton, Sabili no. 15: 88). Nurcholis Madjid had begun his reform ideas since the 1970s. At that time he had voiced religious pluralism by stating: "It seems that religious tolerance will only grow on the basis of understanding the relativity (relativism) of the formal forms of this religion and mutual recognition of the absoluteness of a universal value, which leads to every human being, which may be the core of every religion "(Nurcholis Madjid: 239)

Then now comes the so-called JIL (Liberal Islamic Network) which incites the ideas of Nurcholis Madjid and other thinkers who fit his mind.

Such is the case of the Liberal Islamic Community according to Hamilton Gibb, William Montgomery Watt, Chanless Kurzman and others. But if we sort it, then the point of their thoughts is actually older than that. The understanding of those who are rationalists in religion return to the great teacher of heresy, Iblis Ia'natullah ‘alaih. (Ali Ibn Abi aI-’Izz: 395) Because of that JIL can be set with the "Devil's Way of the Devil". Whereas secularism in society and state ended in its sanad in European society which broke the church figures which gave birth to the Caesar's Render Unto motto, what is Caesar's and to God, what is God's right to the emperor and what is God's right to God). (Muhammad Imarah: 45) Because there are those who say: "Cak Nur just borrowed a Christian approach that gave birth to the birth of western civilization"

Whereas the notion of pluralism that they glorified continued their sanad to Ibn Arabi (468-543 H) who recommended the faith of Pharaoh and favored him over the prophet

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