Oksidentalism as an Islamic Response to the Advancement of Western Civilization; Study of Hassan Hanafi's Thought
(1) STAI SUNAN PANDANARAN YOGYAKARTA
(*) Corresponding Author
Abstract
Abstract: It is a fact that the West is now economically more advanced than the East. This matter is considered unanimously by most Easterners to be entirely oriented to him. The West exports an ideology that all countries in the world seem unable to reject, then developing countries agree with it, then struggle with the number one puritan discipline and cunning attitude to be able to advance economically and technologically. It seems that it is a necessity for a comprehensive human development. Various criticisms have been raised, but nothing has been able to stop the power of this understanding. In fact, it made him modify an even more accurate strategy. The question that arises then is, why did the homeland liberation movement succeed in escaping from military occupation but failed to defend economic, political, cultural and civilizational independence? Why are the majority of independent countries, after gaining their independence increasingly following the West in the fields of food, weaponry and modernization of society? This paper is a study with the type of research library that intends to discuss Hassan Hanafi's ideas regarding accidentalism which is a form of Islamic response to the progress of Western civilization. The conclusion obtained from this study is that incidentalism is an act of resistance from the East to study the West in more depth. According to Hassan Hanafi, in seizing the glory of the East, it requires the attitude of three renewal tradition projects, namely, first, our attitude towards old traditions, our attitude towards Western traditions, and our attitude towards reality. Even with a harsh and critical tone, Hanafi's occidentalism does not intend to do a complete reversal in the sense of replacing the position that had been played by orientalism. If earlier orientlism was not in a neutral position and was mainly dominated by European consciousness structures formed by modern civilization, Hanafi designed orientalism as a neutral scientific discourse.
Â
Keywords: Orientalism, Occidentalism, West, East, Hassan Hanafi
References
Aisyah. (2011). “Hassan Hanafi dan Gagasan Pembaruannyaâ€, Jurnal Sulesana, Vol. 6, No. 2.
Al-Jundi, Anwar, (1993). Pembaratan di Dunia Islam, terj, Ahsin Mohammad, Bandung: Remaja Rosdakarya.
Arroisi, Jarman. (2014). “Catatan atas Teologi Humanis Hassan Hanafiâ€, Jurnal Kalimah, Vol. 12. No. 2.
Chotimah, Nur dan Masudi, Maulana. (2015). “Studi Tentang Pemikiran Hassan Hanafiâ€, Jurnal Al-Hikmah, Vol. 1, No. 2.
Daya, Bahanuddin. (2008). Pergumulan Timur Menyikapi Barat, Dasar-Dasar Oksidentalisme, Yogyakarta: Suka Press.
Esposito, John L. (2010). Islam The Straight Path: Ragam Ekspresi Menuju “Jalan Lurus†(al-Shirat al-Mustaqim), terj. Arif Maftuhin, Jakarta: Dian Rakyat.
Hanafi, Hassan. (2001). Agama, Kekerasan dan Islam Kontemporer, terj. Ahmad Najib, Yogyakarta: Jendela Grafika.
____________. (2000). Oksidentalisme, Sikap Kita Terhadap Tradisi Barat, terj. M. Najib Bukhori, Jakarta Selatan: Pramadina.
¬¬____________. (2003). Dari Akidah ke Revolusi, Sikap Kita Terhadap Tradisi Lama, terj. Asep Usman Ismail, Saudi Putro, Abdul Rouf, Jakarta Selatan: Pramadina.
http://alhadistlover.blogspot.com/2014/10/orientalisme-dan-oksidentalisme.html?m=1. Diakses pada tanggal 13 Juni 2015.
http://hilmigangga.blogspot.com/2012/05/biografi-dan-riwayat-hidup-hassan.html. Diakses pada tanggal 28 Mei 2015.
http://library.walisongo.ac.id/digilib/files/disk1/11/jtptiain-gdl-s1-2005-umifadhila-529-BAB3_419-7.pdf. Diakses pada tanggal 21 Mei 2015.
http://library.walisongo.ac.id/digilib/files/disk1/11/jtptiain-gdl-s1-2005-umifadhila-529-BAB3_419-7.pdf. Diakses pada tanggal 21 Mei 2015.
http://repository.usu.ac.id/bitstream/123456789/22502/2/Chapter%20III-IV.pdf. Diakses pada tanggal 23 Mei 2015.
http://repository.usu.ac.id/bitstream/123456789/22502/3/Chapter%20II.pdf. Diakses pada tanggal 22 Mei 2015.
Lembaga Pengkaji dan Penelitian WAMI. (t.t). Gerakan Keagamaan dan Pemikiran, Akar Ideologis dan penyebaranya, terj. A. Najiyulloh, Jakarta: al Ishlahy press.
Munthoha. (2009). Pemikiran dan Peradaban Islam,Yooyakarta: UII Press.
Nur Hayati, Fadilah. (2018). “Teologi Pembebasan dalam Pandangan Hassan Hanafiâ€, Skripsi Ditujukan Kepada Fakultas Ushuluddin dan Dakwah Institut Agama Islam Negeri Surakarta.
Shimogaki, Kazuo. (2012). Kiri Islam, Antara Modernisme dan Postmodenisme, terj. M. Imam Aziz dan M. Jadul Maula, Yogyakarta: LkiS.
Sho’ub, Hasan. (1997). Islam dan Revolusi Pemikiran, Dialog Kreatif Ketuhanan dan Kemanusiaan, terj. Muhammad Lukman Hakiem, Surabaya: Risalah Gusti.
Syarifuddin. (2012). “Konsep Teologi Hassan Hanafiâ€, Jurnal Substantia, Vol. 14, No. 2.
Taufik, Ahmad, dkk. (2005). Sejarah Pemikiran dan Tokoh Modernisme Islam, Jakarta: Raja Grafindo Persada.
Zahriyal Falah, Riza dan Farihah, Irzum. (2015). “Pemikiran Teologi Hassan Hanafiâ€, Jurnal Fikrah, Vol. 3, No. 1.
DOI: 10.24235/tamaddun.v9i1.7010
Article Metrics
Abstract view : 0 timesRefbacks
- There are currently no refbacks.
Copyright (c) 2021 Jurnal Tamaddun : Jurnal Sejarah dan Kebudayaan Islam
Tamaddun indexed by:
This journal provides immediate pen access to its content on the principle that making research freely available to the public supports a greater global exchange of knowledge.
This work is licensed under a Creative Commons Attribution 4.0 International License.
View My Stats Jurnal Tamaddun: Jurnal Sejarah dan Kebudayaan Islam Published by Department History and Islamic Civilization, Faculty of Ushuluddin, and Adab, IAIN Syekh Nurjati Cirebon.
Editorial Office:
FUAD Building, 2st Floor, Department History and Islamic Civilization, Faculty of Ushuluddin, and Adab, IAIN Syekh Nurjati Cirebon. Perjuangan Street of Sunyaragi, Cirebon City, West Java, Indonesia 45132 Phone. 0231-481264, Fax. 0231-489926, Email: jurnaltamadun@gmail.com