Resepsi atas Islam Moderat: Antara Kritik dan Sikap yang Representatif
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Abstract
Until now, many rejections of the terminology of Islam Nusantara have emerged, not only among the general public, but also in the academic environment. In fact, moderate Islam is a means to tackle extremism, radicalism, and terrorism. Therefore, a systematic description of what is meant by moderate Islam is needed from various literatures. It is for this purpose that this article was written. With a qualitative approach and the type of literature research on works related to moderate Islam, it was found that moderate Islam must be understood with middle Islam, not extreme right or left. Although in Western literature, moderate is synonymous with liberal and secular, but a representative attitude is to filter what comes from the West. Not everything that comes from the West must be accepted, and not all must be rejected, as well as the terminology of moderate Islam. Even the arguments against moderate Islam, if analyzed, have a fundamental weakness, because they are not in accordance with the spirit of moderate Islam. The basis for the foundation of moderate Islam is clear, namely Q.S. al-Baqarah [2]: 143, so it has a normative basis that can be accounted for. Furthermore, Islam in the archipelago is essentially a representation of moderate Islam, although it must be admitted that not all adherents are moderate.
(Sampai saat ini, penolakan terhadap terminologi Islam Nusantara banyak bermunculan, tidak hanya di kalangan masyarakat awam, namun juga di lingkungan akademik. Padahal, Islam moderat adalah sarana untuk menanggulangi ekstremisme, radikalisme, dan terorisme. Oleh sebab itu, diperlukan uraian yang sistematis terkait apa yang dimaksud dengan Islam moderat dari berbagai literatur. Untuk tujuan itulah artikel ini ditulis. Dengan pendekatan kualitatif dan jenis penelitian pustaka terhadap karya-karya terkait Islam moderat, ditemukan bahwa Islam moderat haruslah dipahami dengan Islam pertengahan, tidak ekstrem kanan maupun kiri. Meskipun dalam literatur Barat, moderat identik dengan liberal dan sekuler, akan tetapi sikap yang repreentatif adalah dengan melakukan filterisasi terhadap apa yang datang dari Barat. Tidak semua yang datang dari Barat harus terima, dan tidak pula semua pula harus ditolak, begitu pula terminologi Islam moderat. Argumen-argumen penolak Islam moderat pun, jika dianalisis, mempunyai kelemahan yang mendasar, karena tidak sesuai dengan semangat Islam moderat. Dasar pijakan Islam moderat pun jelas, yakni Q.S. al-Baqarah [2]: 143, sehingga mempunyai landasan normatif yang bisa dipertanggungjawabkan. Lebih lanjut, Islam yang ada di Nusantara ini pada hakikatnmya merupakan representasi Islam moderat, meski harus diakui bahwa tidak semua penganutnya berpaham moderat.)
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