It further argues that the Indonesian-based Islam Liberal differs from the Malaysian-based Islam Hadhari in that it does not originate from government sources.
It argues that the prominence of the debates surrounding the three currents of Islamic thought is the result of struggles for power and authority in Islamic discourse in the region. between the three, and their future prospects in the region. Taking Islam Liberal, Islam Hadhari, and Islam Progresif as the subject of analysis, this article deals with the concepts Islam Liberal, Islam Hadhari, and Islam Progresif as products of the trends in Islamic thinking, the impact of these three interpretations of Islam in Malaysia and Indonesia, the similarities and dissimilarities.
Islam in Indonesian and Malay world is very much heterogenuous. 1 of 1974 and the Compilation of Islamic Law in Indonesia.
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In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. 1 of 1974 on Marriage and in the Compilation of. Even though the regulation about marriage registration has been written in The Indonesian Act No. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Some of them agree and the others disagree. The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Finally, the article concludes that the dynamics of Indonesian post-Islamists and their contestation are not only helping to strengthen the praxis of democracy in the post-reform era, but they are also diverting public attention from the temptation of radicalism and violence in the name of religion. the dynamics of Muslim intellectual movements, post-Islamist women's activism and piety movements, Islamic visibility in pop culture, and discourses of shari'a implementation in Aceh. Post-Islamist contestation in the remaking of the Indonesian Islamic public sphere is examined in the third section. Next, I explain the topography of Islamic movements in contemporary Indonesia. In the first section, I present a brief review of the notion of post-Islamism and Islamic public sphere as categories of analysis to examine the dynamics of Islam in Indonesia.
I argue that the public sphere is not only an arena of contestation between Islamists and secularists, but also among the proponents of social movements that mobilize Islam as a source of legitimacy. The following essay examines post-Islamism in post-reform Indonesia by focusing on contestation in the remaking of the Islamic public sphere.
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