This article examines the integration of the Gulen Movement into the neoliberal economy. In spite of the Gulen Movement currently undergoes a severe persecution under President Erdogan and charged as FETO (FethullahTerrorist Organization), Gulen’s success story in the economy is of interest for any Islamic movements to emulate. In contrast to those belong to the revivalist Islam that rejects the neo-liberal economy, Gulen does accept the neoliberal economy. He integrates neoliberalism into Islam, and vice versa. Gulenacceptance of the neo-liberal economy, in turn, encouraged his movement to adopt for further neoliberal principles such as human rights, multiculturalism, cosmopolitanism, etc. Since Gulen willingly immerses in the neo-liberalist system, he could be categorized into a progressive Islam. Nevertheless, Galen shows his critical attitude toward the capitalist economy despite his acceptance of the system. This article argues that Gulen’s adoption of the neo-liberal economy is a method of da’wah. This article calls it as ‘da’wah in the economic field’.As it is the case, Gulen’s adoption of neo-liberal economics does not appear simultaneously once, rather through gradual processes in which it goes through three stages of his da’wah: individual transformation, social transformation, and the state.
Keywords: Neoliberalisme, Salafi, Islam progressif, Fethullah Gulen, Gulen Movement
- Dakwah Ekonomi Gulen Movement: Integrasi Islam dan Neoliberalisme
- http://ejournal.iain-tulungagung.ac.id/index.php/epis/article/view/881 (terakreditasi “B”, SK Dirjen Ristek Dikti No. 36a/E/KPT/2016)
This article seeks to disclose the conflicts of the military coup attempt of Turkey on July 15, 2016. Research question under discussion is as to why Fethullah Gülen is accused as the mastermind behind the failed coup? Obviously, the current coup is a story of a spat between Erdoğan and Gülen. To grab a clear understanding on the spat this article utilizes three conflicting actors in the coup, namely: secularists, political Islam and cultural Islam. While military represents secularists, Erdoğan plays a role of political Islam, and Gülen represents cultural Islam. Undoubtedly, Gülen was to be an inspiring source for the coup. The conflict between Gülen and Erdoğan is triggered by a competing for gaining influences in Turkey. After all, the conflict is a spat between two Muslims representing to two different Islamic perspectives despite both of which stemming from the same religion (Islam) and the same school (Sunni). While Gülen uses apolitical cultural Islam, Erdoğan resorts to post-Islamism Political Islam.
Keywords: Erdoğan, Fethullah Gülen, kudeta Turki, post-Islamis, Islam apolitis.
- “ERDOĞAN VERSUS GÜLEN: Perebutan Pengaruh antara Islam Politik Post-Islamis dengan Islam Kultural Apolitis”, Al-Tahrir, Vol. 16, No. 2 (November 2016), 273-293
- http://jurnal.stainponorogo.ac.id/index.php/tahrir/article/view/509 (terakreditasi “B”, berdasarkan Keputusan Menteri Pendidikan dan Kebudayaan RI, Nomor: 212/P/2014, Tanggal 03 Juli 2014)
This article seeks to display a development of sufi without t}arîqah in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without ṭarîqah as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi after for some times being lied down due to an accusation of being the source for backwardness of Muslim community. In turn, it is that sufi without ṭarîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ṭarîqah leads to different ways in respective country. While Turkish sufi without ṭarîqah turn out to be a movement taking part in secular Turkey, sufi without ṭarîqah in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.
Keywords: Sufism, Sufi Orders, Turkey, Indonesia
- “Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia,” Teosofi: Jurnal Tasawuf dan Pemikiran Islam, Vol. 6, No. 1 (Juni 2016), 1-28
- http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/128. (Terakreditasi “B” pada 03 Juli 2014 sesuai Keputusan Menteri Pendidikan dan Kebudayaan Republik Indonesia Nomor 212/P/2014)
This paper discusses the contributions of Nurcu movement in strengthening Islam in contemporary Turkey. In consonance with the rise of Turkey as a strong country in political and economical sphere on global level, this country is said to be a symbol of Islamic renaissance of the Muslim world. The four consecutive victories of Erdoğan’s party in Turkey’s general election are seen as a solely factor for the Islamic renaissance of Turkey. But this article argues that there is yet another Islamic movement which worked on Islamic da’wah far before AKP grabbed the power. Nurcu is of this type. It has a large number of members ranging from businessmen, intellectuals, students, and housewives. The businessmen of Nurcu are known as “Anatolian Tigers” who have contributed to developing economy of Turkey since Turgut Özal opened up liberal economy and integrated its economy into greater lap of the world economy in the 1980s. This development of the Turkey economy goes hand in hand with the spirit of Islamic way of life within Turkish community. This article assumes that the movement has paved the way for AKP’s victories; and is currently for Recep Tayyip Erdoğan to receive the tittle of newly-found Islamic hero of the contemporary Islam in the Indonesian political Islamists’ view.
Keywords: Nurcu; Gülen Movement; Islam in Turkey.
This article examines Said Nursi’s idea on reconciliation of science and Islam. He offers an epistemological approach which integrate Islam and science. By using of Ian Barbour’s theory, that is of four possibilities as science meets religion: conflict, independence, dialogue, and integration, this article delves into Nursi’s thought on his attempt to integrate science and Islam. In line with Barbour’s theory, his first step is to get rid of philosophy of materialism since the philosophy is to impass processes of the integration. His second step is to make his own understanding on the universe through Islamic perspective and in light with the Qur’an in which he differs between ismi and harfi. Ismi is the empirical existence, while harfi is human understanding of nature which begin with a self-perception constantly aware of its contingency and dependence on God. He also emphasizes on science as a prescription for developing new civilization in Muslim communities in compete to the advanced modernity of European countries. Being a Muslim thinker of twentieth century his thought is of no different to other thinkers of the time which put the Qur’an in the center of Islamic revivalism. So did Nursi. His thought is that the Qur’an is in the very heart of the prescription which lead him to compile his magnum opus Risale-i Nur.
Keywords: Said Nursi, sains dan Islam, epistemologi, wahyu dan rasio
- “Membangun Peradaban dengan Epistemologi Baru: Membaca Pemikiran Said Nursi”, Tsaqafah, Volume 11, Nomor 1, Mei 2015, pp. 51-70.
- http://ejournal.unida.gontor.ac.id/index.php/tsaqafah/issue/view/26/showToc (terakreditasi “B”, berdasarkan Keputusan Direktur Jenderal Pendidikan Tinggi Kementerian Pendidikan Nasional RI, Nomor: 58/DIKTI/Kep/2013)