Articles
<![CDATA[DAKWAH EKONOMI GULEN MOVEMENT: INTEGRASI ISLAM DAN NEOLIBERALISME ]]>
<![CDATA[Khamami, Akhmad Rizqon]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 2 (2017) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/epis.2017.12.2.311-346
<![CDATA[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), Gulenâs 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 Gulenâs adoption of the neo-liberal economy is a method of daâwah. This article calls it as âdaâwah in the economic fieldâ.As it is the case, Gulenâs adoption of neo-liberal economics does not appear simultaneously once, rather through gradual processes in which it goes through three stages of his daâwah: individual transformation, social transformation, and the state.]]>
<![CDATA[Dialog antariman dalam Perspektif Fethullah Gülen ]]>
<![CDATA[Khamami, Ahmad Rizqon]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 2 No 1 (2012): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Samuel Huntington’s Clash of Civilization reveals two civilization poles: Western and Eastern worlds. In the West perspective, Islam is a serious threat. Islam is regarded as a terrifying religion and having rigid characteristic, cruel, radical, no plurality mindset, terrorism, undeserved women subjected, dislike other groups, suicide bombing and others. Fethullah Gulen tried to change this view. He tries to combine Islamic values with universal humanism. The problem on how Islam could live in the modern world that aware of plurality is the background of Gulen’s concern. For him, the way to reconcile any matter of diversity’s problem is through dialogue. Dialogue in complex world’s society constitutes a delightful gift for answering society’s condition todays on. To create cosmopolitan Islam in the world, Gullen offers a kind of dialogues as a bargaining solution of an interreligious, culture and civilization problem. The endeavor of dialogue must be done through institutionalization of multi-cultural educational movement by establishing educational institution based on religious social harmony.]]>
<![CDATA[METODE DAN PENDEKATAN PEMBUKTIAN WUJUD TUHAN: Studi Pemikiran Muhammad Iqbal dan Bediuzzaman Said Nursi ]]>
<![CDATA[Maftukhin, Maftukhin]]>;
<![CDATA[Khamami, Akhmad Rizqon]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 19, No 2 (2018): Islamic Philosophy and Mysticism ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v19i2.5418
<![CDATA[This article examines the approach of Muhammad Iqbal and Bediuzzaman Said Nursi in proving the form of God. Their approaches come in the mindset of the invasion of atheism and the philosophy of materialism. Both thinkers use different approaches. While Iqbal uncovered arguments of God from the aspect of epistemology and offered arguments for religious experience, Nursi used the teleological argument utilizing the development of science. Nursi used the form of God arguments inherited from earlier scholars to strike at the attacks of atheism and materialism. Whereas Iqbal used a philosophical approach learned from Western scientists. On the other hand, when Iqbal uncovered from an aspect of philosophy, Nursi used simple language to appeal to ordinary people by presenting teleological arguments in the form of stories, dialogues, analogies, arguments for natural order, and impossible arguments. These two thinkers use a different approach, but both of them use science as the basis of their arguments. Nursi used the latest findings of science in his day to reinforce the arguments he raised, while Iqbal used the epistemology of science to manifest God.]]>
<![CDATA[Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia ]]>
<![CDATA[Khamami, Akhmad Rizqon]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 1 (2016): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2016.6.1.1-28
<![CDATA[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 ?arîqah 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 ?arîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ?arîqah leads to different ways in respective country. While Turkish sufi without ?arîqah turn out to be a movement taking part in secular Turkey, sufi without ?arîqah in Indonesia?particularly that of Salafi?tends to be a mode of self-entertaining for the sake of religious sensation.]]>
<![CDATA[Creating the Ideal Community as A Root of Fethullah Gulen’s View on Gender Equality ]]>
<![CDATA[Khamami, Akhmad Rizqon]]>
<![CDATA[ AL-TAHRIR Vol 19, No 2 (2019): Women transformation in Islamic Societies ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/altahrir.v19i2.1688
<![CDATA[Abstract: This article discusses the roots of Gulen's view on gender equality and its roles within the movement, which constitutes an example of an Islamic movement that can adapt in the contemporary era and becomes progressive Islam. Conversely, Gulen’s view on gender belongs to the conservative movement. By employing functionalism, this article tries to seek and delve into the theme. It further argues that the movements' mission to create “the ideal community†is the driving ideology on gender relations. Examining some important scholarly findings on the movement and works by its founder Fethullah Gulen, the women’s position is unequally subordinated to that of men, as their initial functions to obey their husbands and to maintain family’s honor. Importantly, their role is limited to educate their children to deliver "the next golden generationâ€. Thus, it is reasonably true that Gulen’s view on women’s rights and gender relations is envisioned along with the movement's mission to transform the society towards the ideal community that in turn sacrifices women’s freedom and liberty.الملخص: يناقش هذا المقال Ø£Ùكار كولن Øول العلاقات بين الجنسين. السؤال ÙÙŠ هذا المقال ØŒ ما هي جذور الÙكرة بين الجنسين عند كولن؟ ÙŠÙترض المؤل٠أن Ùكرة كولن تم تطويرها من طموØات كولن لإنشاء مجتمع مثالي. أنطلاقا منها، يتم إعطاء المرأة وظيÙØ© لتعليم الأطÙال ØŒ وطاعة لزوجها ØŒ والØÙاظ على الشر٠، وتكون على استعداد لتكون تابعة للرجال ÙÙŠ الأسرة والمجتمع. يضع كولن النساء كأول معلمات لأطÙالهنّ وتم تكليÙهن بتربيتهم ليكونوا جيلا ذهبيّا Ùي المستقبل. أعرب كولن عن Øقوق المرأة والعلاقات بين الجنسين من أجل التØول الاجتماعي إلى مجتمع مثالي. ومن أجل تكوين هذا المجتمع المثالي ÙتكاليÙÙ‡ هي تخضع النساء تØت الرجال.Abstrak: Artikel ini mengupas akar pemikiran Gulen tentang persamaan gender dan peran perempuan di tengah-tengah gerakan Gulen. Sejauh ini gerakan Gulen merupakan sebuah contoh gerakan Islam yang mampu beradaptasi dengan perkembangan dunia kontemporer dan dianggap sebagai gerakan Islam progresif. Akan tetapi, pandangan Gulen tentang gender justru merefleksikan warna konservatif. Dengan menggunakan pendekatan fungsionalisme, artikel ini berupaya menggali dan mengupas persoalan akademik tersebut. Artikel ini mengungkapkan bahwa misi gerakan Gulen dalam menciptakan “masyarakat ideal†merupakan ideologi pendorong atas warna pandangan Gulen tentang hubungan gender dan peran perempuan. Sejumlah temuan tentang gerakan dan dari karya-karya Gulen mengungkapkan bahwa di mata Gulen posisi perempuan berada di bawah laki-laki dengan fungsi untuk mematuhi suami dan menjaga kehormatan keluarga. Peran perempuan dibatasi pada mendidik anak-anak mereka agar menjadi “generasi emasâ€. Karena itu, pandangan Gulen tentang relasi gender dan hak perempuan memperoleh bentuk senada dengan misi gerakan ini yang ingin mengubah masyarakat menjadi sebuah masyarakat ideal meskipun pada gilirannya harus mengorbankan kebebasan perempuan.]]>
<![CDATA[Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia ]]>
<![CDATA[Akhmad Rizqon Khamami]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 1 (2016): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2016.6.1.1-28
<![CDATA[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 ?arîqah 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 ?arîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ?arîqah leads to different ways in respective country. While Turkish sufi without ?arîqah turn out to be a movement taking part in secular Turkey, sufi without ?arîqah in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.]]>
<![CDATA[Kontribusi Gerakan Nurcu dalam Kebangkitan Islam di Turki ]]>
<![CDATA[Akhmad Rizqon Khamami]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 10 No. 1 (2015): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2015.10.1.1-26
<![CDATA[This paper discusses the contributions of Nurcu movement in strengthening Islam in contemporary Turkey. In consonance with the rising of Turkey as a strong country in political and economical sphere on global level, this country is said to be a symbol of Islamic renaisance of the Muslim world. The four consecutive victories of Erdo?an?s party in Turkey general election is seen as a solely factor for the Islamic renaisance of Turkey. But this writer argues that there is yet another Islamic movement which worked on Islamic da?wah far before AKP grabbed the power. Nurcu is that of this very Islamic movement. It has a large number of members ranged from businessmen, intellectuals, students, and housewives. The businessmen of Nurcu are known as ?Anatolian Tigers? who contribute in developing economy of Turkey since Turgut ?zal opening up liberal economy and integrating its economy into greater lap of the world economy in 1980s. This development of the Turkey economy walks hand in hand with spirit of Islamic way of life within Turkish people. This writer assumes that the movement has paved the way for AKP?s victories; and is currently for Recep Tayyip Erdo?an to receive the tittle of newly-found Islamic hero of the contemporary Islam in the Indonesian political Islamists? view.]]>
<![CDATA[Paradigma Dakwah Islam Fethullah Gulen di Abad Kontemporer ]]>
<![CDATA[Akhmad Rizqon Khamami]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 12 No. 2 (2018): Maret ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2018.12.2.358-383
<![CDATA[This article seeks to examine Fethullah Gulen’s da‘wah activities by which he integrates his movement into the globalized world. Despite the fact that Turkish Coup in 2016 tarnished Gulen and his movement, and scholars come to question Gulen’s intentions, Gulen’s activities are to be explored so as for Islamic movements somewhere else to emulate his success in da‘wah. This article offers a perspective using the da‘wah approach. Question under discussion in this article is as to which steps of da‘wah lead Gulen movement to be a respected Islamic movement prior to the 2016. Gulen managed to widen the da‘wah from merely conventional da‘wah such a that of preaching into educations, dialogues, and economic. It is indeed Gulen’s emotional preaching that fascinates listeners and drives them voluntarily to engage in his activities of da‘wah and to give hand to his missionary works which include building schools, TV stations, radios, hospitals, and banks. Gulen’s da‘wah in economic goes in line with his effort to broaden his influence on international level which in turn leads the movement integrated into the global economy. It is interfaith dialogue and pluralism that bring Gulen into integrating Islam with cosmopolitanism in the globalized world. Muslims no longer belong solely to ummah, but they are citizen of the globalized world.]]>
<![CDATA[Dialog antariman dalam Perspektif Fethullah Gülen ]]>
<![CDATA[Ahmad Rizqon Khamami]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 2 No. 1 (2012): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[Samuel Huntington’s Clash of Civilization reveals two civilization poles: Western and Eastern worlds. In the West perspective, Islam is a serious threat. Islam is regarded as a terrifying religion and having rigid characteristic, cruel, radical, no plurality mindset, terrorism, undeserved women subjected, dislike other groups, suicide bombing and others. Fethullah Gulen tried to change this view. He tries to combine Islamic values with universal humanism. The problem on how Islam could live in the modern world that aware of plurality is the background of Gulen’s concern. For him, the way to reconcile any matter of diversity’s problem is through dialogue. Dialogue in complex world’s society constitutes a delightful gift for answering society’s condition todays on. To create cosmopolitan Islam in the world, Gullen offers a kind of dialogues as a bargaining solution of an interreligious, culture and civilization problem. The endeavor of dialogue must be done through institutionalization of multi-cultural educational movement by establishing educational institution based on religious social harmony.]]>
<![CDATA[DAKWAH EKONOMI GULEN MOVEMENT: INTEGRASI ISLAM DAN NEOLIBERALISME ]]>
<![CDATA[Akhmad Rizqon Khamami]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12 No 2 (2017) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/epis.2017.12.2.311-346
<![CDATA[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.]]>
