THE DYNAMICS OF ISLAMIC CONTEMPORARY

COMPOSED BY:
SOFIAH
NIM: 1615200056
LECTURE:PROF.H.SUYITNO,M.Ag
ISLAMIC STATE UNIVERSITY RADEN FATAH PALEMBANG
ISLAMIC ECONOMIC AND BUSINESS FACULTY
2015-2016

PREFACE

Praise to God Almighty, because of the blessings and gifts him. This paper dynamics
of contemporary islamcan be completed on time. This paper is made toorder to
meet assignment from University as alearning tool and the Islamic studies courses.
In this paper the author writing many get bantuaandirectly or indirectly. so the author can
complete this paper therefore writers convey a sense of thanks him
profusely for helping authors in finalizing this paper writing.

Palembang,

October 2015

Writer

Sofiah
(1516200056)

TABLE OF CONTENTS
Introduction ..2
Table of contents ..3
CHAPTER I INTRODUCTION
1.1 Background 4
1.2 outline of the problem.4
1.3 the purpose of the paper..5
1.4 benefits of a paper ..5
1.5 method of Paper ..5
CHAPTER II INTRODUCTION
2.1 meaning of the term Islamic fundamentalism..6
2.2 Islamic fundamentalism happens in Indonesia.7
2.3 How we are addressing the fundamentalist Islamist groups8
2.4 Overview of modernism versus conservatism..9
2.5 Overview of islam and human rights..10
CHAPTER III CONCLUSIONS AND SUGGESTIONS
3.1 Conclusion11
3.2 Advice..11
REFERENCES

CHAPTER 1
INTRODUCTION
1.1 Background
Modernism and fundamentalism are the two global phenomena that can be found in the various
communities that embraced the "religion of world religions", as Jewish, Hindu, Christian
and Islam. in relation to this last mentioned religion, second this phenomenon has many talking
about by the mass media, the public and also among the last group
ofintellectual. This generally looked persoaalan as areligious phenomenon, social political, cultural,
andvarious methods of analysis. has done to understand it. Among other things, with the
Linking modernism and fundamentalism with the thought of the religious figures of the
religious ideasof the social idea from various religious or social movements also political
behavior from politics that exists within muslim societies.
The use of the term fundamentalism ' alleged ' by the mass media of the contemporary
Islamic Revivalmovements, besides aiming gives an overview of 'negative ' against a variety of their
activity, also aimsto bring down the ' credibility ' them in the eyes of the world.
They want to implement Sharia in kaffah with a literalinterpretation of approach over the Koran
and trying my best in carrying out the religious laws in accordance with the teachings and guidance
of the Prophet. Basically, the teachings and guidance of the Prophet is the same of
the provenance, but the followers had a different understanding of giving rise to the interpretation is
different.

1.2 focus of study

1. Explain the notion of fundamentalism
2. how Islamic fundamentalism happens in Indonesia
3. How are we addressing the fundamentalist Islamist groups
4. describe hence modernism versus conservatism
5. describe briefly the islam and human rights

1.3 The Purpose Of The Issue

1. Describe the notion of fundamentalism

2 .Describe Islamic fundamentalism happens inIndonesia

3. Describe how are we addressing the fundamentalistIslamist groups
4. Describe hence modernism versus conservatism
5. Describe islam and human rights

1.4 Benefits
With this paper writing writer hopes this paper can:
1. Add to our insight about the phenomenon offundamentalism, especially Islamic
fundamentalismthat lately many discussed by intellectuals, religious figures, and even political
figures in the country.
2. Help the reader especially students in Collegematerial double-majored in Islamic studies,
especiallyin matter Islamic fundamentalism.

1.5 Method
The author of the method used to compile the paper is:
1. Literature Study
This paper was compiled by the author based onbooks/literature that fits with the context of the
material to be discussed by the author.
2. Browse the Internet
In the preparation of this paper also used the method of browsing the internet by citing some of the
opinions of scholars.

CHAPTER II
DISCUSSION
2.1 the sense and meaning of the term Islamic fundamentalism
The term fundamentalist first appeared amongChristians in the United States. Fill this in
essence isthe ancient United Kingdom among Protestants that specifically applied to
those who argued that the Bookshould be received and interpreted literally (William w.Montgomery,
1997:3).
In the great dictionary of language Indonesiamentioned the word "fundamental" as an adjectivethat
gives the sense of "the basic nature of the(principal); fundamental ", taken from the
word"fundament "meaning the Basic, fundamental, base,Foundation, (great dictionary of Indonesian
Language, 1990:245). Thus fundamentalism can be defined bythe pursuit of trying to understand or
apply what is considered fundamental.
The term fundamentalism was originally also used to refer to adherents
of Catholicism that rejectsmodernity and defend the teachings of the Orthodoxreligion, is also used
by adherents of other religionshave similarities, so there are also Islamic fundamentalism, Hindu, and
also Buddha.
In line with that, at the next use of the termfundamentalism poses a particular image, for
examplethe extremism, fanaticism, terrorism or even realize or maintain its
religious beliefs. They called the House offundamentalists often called irrational, not moderates,
and tend to do acts of violence if necessary.
Various opinions of scholars associated with the termfundamentalism emerged, one of
which the opinion ofm. Said al-Ashmawi. He argues that fundamentalism is actually not always a
negative, now as far as the movement is tasional and spiritual, in the sense ofunderstanding
the teachings of the religion based onthe spirit and context, as
indicated by the spiritualistrationalist fundamentalism are distinguished
bypolitical activists who fight for the fundamentalistIslam as a political entity and does not stress
therenewal of authentic religious thought (m. Said alAsymawi, 2004:120).
In accordance with the trend pattern of interpretationsuch as
the above, fundamentalism looked negative and pessimistic to pluralism.
The appropriatecommunity viewed with "black and white" that isamong the Islamic
community andpractised the doctrine in kifah
With the ignorance of the community did not believeand practice. Human history appropriate to be
seen asthe history of the conflict between the two classes ofthis society, symbolized by the history
of the prophetsand his detractors. With the Division of the two classes of society that
then wisdom does not need to look for in a society a society that has "evident" are thatperson dies.
Therefore, the appropriatefundamentalism are covered from the possibility
ofadapting and developing era achievementsachievements with the berakulturasi that have been
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developed by other societies. Indeed, forfundamentalism, human beings in this world

onlyfaced two choices.

2.2 Islamic fundamentalism happens in Indonesia

In Indonesia there are many groups or sects whoembraced fundamentalism. The following
are the fourmajor schools of Islamic fundamentalism.
1. The sect of the Muslim Brotherhood
This embraced the ideology of the Muslim Brotherhood Abduh and Rashid Agreed but in a
more extreme version. Adherents of the sect of the Abduhin Indonesia in a
more soft version is Muhammadiyah.
Thus they are rather close to the Muhammadiyah. And the former DI/TII the average
incoming Muhammadiyah. In Indonesia itself it morphed intothe MCC, KAMMI and the like and
become the strongest in the Indonesia fundamentalist groups.
If tracing its history, this organization is one of thesplinter Islamic State of Indonesia (NII). NII
DI/TII which is a continuation of his birth on backing-i Ali Murtopo c.s. This looks pretty soft
Organization e.g. rarely do physical violence, but they do violence in discourse. In terms
of appearance for men only butthe average bearded robed and veiled while sistermodels the width
and length.
They are quite adept at politics, but other radical groups as they are very exclusive and
made identity politics such as appearance, dress or language thatblended with the vocabulary of the
Arabic language as an identity to distinguish and separate them with "the other". Although it
looks less scary but other radical groups as they are not very capable were tolerated.Thus,
in the long run they will be very dangerous fardangerous than "thugs" kind
of Islamic DefendersFront (FPI). Their main base is Bogor so IPB can be said to be the
campus occupied them.
2. Schools of Salafi or Wahabi
They are pretty racist, barely tops all its always the Arabs/Arab descent who is supported by a
number ofpropositions regarding the primacy of Arabic. LaskarJihad and the Mujahideen Assembly
of Indonesia(MMI) is a part of them, as well as terrorist bombings,Abu Bakar
Bashir, Jafar Umar Talib, Abdullah Sungkarand others are Arabs. This is the most radical group.
Their particularity is that they are the Arab masaikh.Most of them follow the path of alMukmin. Theyhave two major groups based on sect of scholars see, namely a group of
Saudi and Kuwait. Although a radical and dangerous, the group is actually prettyweak because they
are too radical so scrappy himself.For example, the tradition of mubahallah or cursed at each other in
the name of God is often made into a solution for them to resolve differences of
opinion/understand. And it is this habit which oftentrigger their fragmented so the fraction-fraction is
small. Their main base in the area of Solo where theyfounded many boarding school there.
3. Schools of Hizb ut Tahrir

It is a sect of the Hizb ut Tahrir group underground.They want a Caliphate but refused
to travel the path of politics. The concept of ideology they are leaning more soft with a rationale is to
"islamize" the general public where when is reached then the Caliphate will be established by
itself. Our group does not haveenough adequate data about this group and its course with the
Organization in Indonesia.
3. Habib Sect
Habib, Sayyed, Sharif is the nickname/title fordescendants of the Prophet's Clan. They are
veryracist, e.g. women from these groups are prohibited from marrying a non Sayyid if not
then they will be killed. The oldest formal groups these groups is JamiatKheir. FPI is part of this
category. The main doctrines of the groups is the same, namely the single truthclaims. In the
sect they are actually closer tounderstand extreme leftism, Islamic propaganda,which first
appeared in the history, even though theyprofess to followers of Ahlus Sunnah.
The simplest example is to look at their fiqh discourse.In the books of fiqh standard House
of Aswaja, alltheir opinions would be considered personal
opinion,i.e. "unfounded opinion Shafi'i scholar", or "by Hanafiopinion etc.", while among a
group of the mostextreme soft until the most extreme has claimed asher own leanings of
Islamic opinion or will of God etc.Claims of fiqh they always preceded the words "according to
Islam ....", "based on Islamic teachings ..." etc, and the favors using claims like this are the
Kharijites. It may not be too problematic when viewedat a glance but claims like this is most
influential to bring someone into the extreme.
Another similarity is that they skew advocated evenrequire marriages "in" for its
members. The reason isusually not sefikrah to reject a marriage outside the group. The
more radical the more strict they arrangemarriages. The marriage of its members through an arranged
marriage set up their little priest who was termed murrabi, Murshid, Shaykh, etc.
In the country there are some examples ofmovements that are categorized as fundamentalists.Among
them was Jamaat Darul Arqam, JamaahTalbligh, Worshipers of the Islamic Defenders Front,Tarbiah,
Forum Communications Ahlusunnah WalJamaat, as well as the Laskar Jihad.
2.3 How we are addressing the fundamentalist Islamist groups
Viewed from its substance, it appears that the views,attitudes, and beliefs of
religious fundamentalistsdidn't get out of the House of Islam. They includeMuslims
and devout believer, can even be said thatthey are sticking to Islamic teachings and want
tomemperjuangkannya with all the effort andcapabilities so that Islamic
teachings that theyunderstand really can be implemented by all mankindwithout exception. Thus the
presence offundamentalism must not responded in the same direction and with a negative view.
Wherever the muslim fundamentalist movement andbilapun appeared as a group, we
should appreciategracefully because a group with people sealiran ishuman rights.
And whatever their personal religious beliefs andideologies spread, should we let live free as
well. This is because any ideology, adhering or not adhering toany ideology, in the corridors of
the freedom ofthought and expression, the true human rights too.

But if the rights of freedom that they have wronglyused in socio-political life, then it is a
violation thatneeds to be dealt with. Such as forcing individuals and other groups to implement
a fundamentalist muslimbeliefs and concepts, without a social contract and a
clear discussion. Because, it has led

2.4 Overview of modernism versus conservatism

Hence modernism as a religious phenomenon andonce formulated by fazhir Rahman
and Bassam Tibi.According to Fazhir Rahman Modernism Was "effort (Of muslim figures) to do the
harmonization between the religion and the influence of modernization andwesternization, which
took place in the Islamic world" effort was done By interpreting the Basic doctrine so that "fit" with
the spirit of the age is also similar thingsexpressed
by Bassam Tibi It With Rahman Set ThatTibi Perhatiaanya focus On more specific areas
ofTaitu as Acculturation BudayaBagi Tibi ModernistHouse is a group of people
who Do PengintegrasiaanScience and Modern technology into Islam but tryingThe Avoidance Of
Various Negative Consequences OfIts Application.
The House of Modernist according toTibi, assume that secularism feeling Estranged And the
weakening value of Moral values in society.
Conservatism is a political philosophy that supportstraditional values. The term comes from the
Latinconservare, preserve, maintain, Keep Practising"because many cultures value the
established valueand varies the conservatives in different cultures havedifferent tujuaan.
And according to Samuel Francis Mendepenisikanauthentic Conservatism as "bertahanya and
strengthening of certain people And Kebudayaanyaexpressions Are institutionalized.
2.5 Overview of Islam and human rights
HAM According To Islam
Speaking of HUMAN RIGHTS according to islam,should refer to the teachings of God and
what didProphet Muhammad, long before the birth of theCharter-the Charter of human rights in the
West. The Medina Charter made by the Prophet Muhammad in622 c.e. is a Constitution
that respects human rights.In fact, according to the American sociologist Robertn. Bellah, it too is
very modern. The Constitutioncontains 47 article that expressly prohibits the existence
of discrimination and oppression as well asgive freedom in the exercise of his religion.
There is a difference of principle between the HAMaccording to West HAM according to
islam. According to West HAM are anthroposentris, centered on a man that size-size of the truth
is according to man. In this case the HAMS resting on individualism-liberalism, soare subjektifitas.
Therefore, something that becomeshuman volition, were left to be implemented.
While HUMAN RIGHTS according to islam aretheosentris, that is centered on God, in the sense
ofnot on oknumnya, but in the ajaranya, i.e. the Qur'anaccording to the Sunnah rosul. Therefore, a
measure of truth to do man is according to God, as taught andpatterned after the Qur'an by the
Apostle of Allah.
HAM according to principled islam upholds human dignity. In addition the HAM according
to islam alsowants equality, freedom of opinion, freedom, andsocial security. The principle
of freedom of opinion is freedom which guided the teachings of God, i.e. theQur'an according to
the sunnah. Free man speak andbehave in accordance with the teachings of God.Freedom
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of opinion is an embodiment of God'sinstructions. The principle of the right to social security in this
principle affirmed that there are rich people treasure on the rights of the poor.
Therefore,Muslims are required to pay zakat.
Human beings as creatures of God are given a basic right is not supernatural called human rights,
withoutdistinction between one another. With these rights, people can develop themselves, the role
of, andcontribution to
the well-being of human life.
Human rights (human rights) is a fundamental right that is inherent in everyhuman
being. There is a difference between theprinciples of human rights as seen from the perspective
of the West and Islam. Western thoughtplacing the human being as the yardstick of all things,being in
islam God which becomes the benchmarkeverything and God's creation of man was createdwith the
aim, among others, to dedicate it to him.
Therefore, on human rights in islam is not only an emphasis on human rights, but the
rights were based on a human obligation to serve God as its creator.

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CHAPTER III
CONCLUSIONS AND SUGGESTIONS
3.1 Conclusions
From paper that has been presented above, theconclusion to be drawn:
Fundamentalism is understand where her followerstried to fight for or apply what is
consideredfundamental.
Islamic fundamentalism happens in Indonesia is currently appearing in the movements as
well as theOrganization of Islamic berlafashkan such as Hizb ut Tahrir Indonesia,
the Indonesia Mujahideen, the Islamic Defenders Front and where each organizationhave almost the
same ideology but the way the practices they use.
For addressing the attitude of a group offundamentalist Islam is supposed to be our attitudeopen
and critical. Open in accepting the phenomenon of fundamentalism as freedom
of thought andexpression and critical in their action has been muchdistorted and violated the rights
of other Muslims.
modernism Was a religious phenomenon and onceWhile Conservatism is a political philosophy that
supports traditional values. The term comes from the Latin conservare, preserve,
maintain, Keep Practising"because many cultures value the established valueand varies the
conservatives in different cultures have different purpose
B. Suggestions
As fellow Muslims who are similarly based on the Quran and the Sunnah of the Prophet, it is
not fitting for us to judge the other groups who have an understanding of
different religions. We should beaddressing it with an
open attitude. From thefundamentalist muslim attitude, we can take a valuable lesson. Their
members
looks to have a powerful loyalty on principlesembraced. In addition, the lessons will be drawn the
spirit of work i.e. the willingness to work hard.

REFERENCES
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Mahendra,Prof.dr.yusril ihza (1999) Modernisme dan Fundamentalisme dalam Politik Islam

Jakarta Selatan:Paramadina.
Esposito,john L (1987) Dinamika Kebangunan Islam ,Watak ,Proses Dan
Tantangan.Jakarta:cv.Rajawali
Sumber lain:
http://hadislambeng.blogspot.co.id/2013/02/hak-asasi-manusia-ham-menurut-islam.html

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