COUNTERING RADICALISM THOUGHT ON ISLAM A Study of Ibrahim M Abu Rabi's Thought Muh. Mustamsikin

The terrorist event and the destruction of the sea alms tradition in Bantul recently were quite surprising, because as we know that Yogyakarta is rich in cultural traditions. The phenomenon of violence with greater religious motives also occurred in Indonesia, such as the Bali Bombing on October 12, 2002, and more violent was the September 11, 2001 event at the WTC United States. The question is why does an understanding arise that justifies acts of terrorism in the name of religion? What is the solution offered by Ibrahim M Abu Rabi 'in responding to the phenomenon of terrorism in the name of religion? This paper will explain the thoughts of Ibrahim M Abu Rabi 'about the importance of reexamining the nature of Islamic thought when there are many Western accusations that the teachings of Islam legalize acts of violence and terrorism. Abu Rabi took three approaches in starting his study; (1) starting with the historical development of Islamic modernization, (2) education in the Islamic world, and (3) contemporary elites and the rise of religion in the Arab world. The philosophical, critical theological, sociohistorical, and anthropological approaches to the study of Islam that were implied by Abu Rabi to bring Islam to the advanced conditions become accumulated in interconnected integrative ways of thinking.

Islam as a religion of violence. Violence is considered by a number of Western circles as a phenomenon inherent in Islamic teachings itself and rooted in its religious texts. Western circles also question the relationship between violence and sacredness in Islam.
Comments accusing Islam of being terrorist actors has become the subject of a growing discussion which then connects it with jihad which is textually contained in the sources of Islamic law, both the Koran and the Hadith. However, these accusations make the definition of jihad distorted and manipulative. The Bali bombing, the Kuningan bomb and others that occurred in Indonesia further strengthened the western media to portray Islam as synonymous with terrorism.
The influence of traditional education on the emergence of radicalism (although in this case the author does not fully agree with the term traditional education when it is not specifically mentioned, namely textual extremism) can be seen from the phenomenon of several acts of terror in Indonesia, where some suspected terrorists are managers or students of a educational institutions. Sidney Jones, Director of the International Crisis Group (ICG) called it "Ngruki Network" in an article entitled "Al Qaeda in Sotheast Asia : the case of the Ngruki network in Indonesia ". Sidney Jones said that most people who commit acts of terror in this country have their estuary to the Al Mukmin Ngruki Islamic Boarding School, then Sidney calls it "Ngruki Network". 3 As we know, those convicted of terrorism cases, Abu Bakar Ba'asyir, Ali Mukhlas, Amrozi, Imam Samudra, and Ali Imron are founders and students of the Ngruki Islamic Boarding School.
Ibrahim was challenged to elaborate on this issue to the theological roots that triggered violence (theology of violence). Ibrahim M. Abu Rabi 'in his article entitled A Post September 11 Critical Assessment of Modern Islamic History, describes three phases of the approach to describe this problem, first, the history of the development of Islamic modernization. Second, education in the Islamic world. Three, contemporary elite and religious revival in the Arab world. The reconceptualization of texts, cultural traditions, and intellectual realms as an effort to solve this problem is a renewal step in the field of epistemology which is intended as a progressive step to deal with problems more comprehensively.

B. Biography of Ibrahim M. Abu Rabi '
Nickname as an intellectual son of two continents deserves to be attached to

C. Historical Developments in the Modern World
Modernization and capitalism in the 17th and 18th centuries had a major impact on the economic and political order in the world. The progress of Western progress then prompted them to undertake the project of colonialism and imperialism to parts of third countries in search of natural resources. This European progress also reflects the decline that occurred in the Muslim world in the 19th century where stagnation of thought and economic decline were inevitable. This social reality invites responses from Muslim intellectuals who are reflected in their works, speeches and political struggles.
The response of the Muslim world to the challenges of colonialism took a variety of forms, all of which aimed to revive and reconstruct religious, social, political and economic institutions. These responses can be classified into three categories: modernization, nationalism, and Islamic revivalism. 6

Modernization
Modernization carried out by Muslims was marked by the struggle of the Ottoman dynasty to carry out various reforms in the kingdom. The pioneers of modernization in Turkey are political elites, bureaucrats, intellectuals and scholars.
The involvement of ulama in modernization is inseparable from their efforts to protect the people. However, this modernization is not completely successful because prevented the collapse of the political authority of the Ottoman dynasty at the end of World War I (1914-1918). 7 The modernization program known as tanzimat 8 was promoted by the central government in facing European threats. tanzimat Thiswas adopted to serve as a topdown modernization policy. To save Turkey, the only way is to fully understand the discourse of nationalism, secularism and modernization. To fight imperialism, nationalism is directed at two things, spiritual and institutional. Spiritually, nationalism seeks to secure the state's sovereignty, the past and cultural identity. Where as institutionally, nationalism tries to build the country by studying Western science and building Western institutions. These two functions of nationalism were adopted by Abu Rabi 'from Partha Chatterjee. 10

Islamic revivalism
Islamic revivalism is another form of response to the challenges of colonialism. According to Esposito, ihya ' (revive) and tajdid (renewal) are two key words in Islamic revivalism. 11 According to groups with this view, Islam is not a problem, meaning that the decline and stagnation of the Islamic world is not caused by Islam, on the contrary Islam is the solution. The stagnation that occurs in the Muslim world is due more to the fact that Muslims do not want to stick to Islamic teachings. Therefore, returning to Islam is a call as well as the only way to restore the glory of Islam. Revivalism in the Islamic world can be divided into four periods: 1) pre-colonial; 2) colonial; 3) post-colonial; 4) post-nation-state. Wahabiyah is a representation of the pre-colonial revivalism movement. Wahabiyah emerged from a reaction to the internal decandency of Muslims who were considered to have Traditional education is too fixated on the system of memorizing and repeating classical thought products without any innovation. Abu Rabi agrees with the statement of Rifaat Said, an Egyptian thinker, that traditional education is very literalistic. Ideologically, traditional studies are more constructed to defend the status quo. Modern and contemporary reading of turats 15 is needed in order for a paradigmatic transformation from traditionalism to modernism, as was carried out by Muhammed Abed al Jabiri in his Naqd al-Aql al-Arabi project. 16

E. Crisis Perspectives and Methodology in Islamic Studies
When examining the problems of Islamic studies, Abu Rabi 'again emphasized the importance of the distinction between Islam and Islamic thought or Third -and this is the main symptom -, a social science and philosophical perspective does not exist. 19 Abu Rabi 'own personal experience shows how social sciences do not have a place among Muslims. In fact, these social sciences are considered heretical so that it is rare to find students -especially from the Gulf -who continue their studies in the field of social science. Abu Rabi 'states: The absence of social science philosophy or critical perspectives from the fields of Shari'ah studies can be illustrated by the fact that most students who acquire a government scholarship to pursue Reviews their graduate education abroad, especially from the Gulf states, study only the hard sciences or business administration, supposedly value-free or cricismfree subjects. In my many years in the United States (almost twenty years now), I have never encountered a single student from the Gulf pursuing a graduate degree in political science, philosophy, or history. Closing the door to any type of critical perspective has been the underpinning of the field of Religious Studies (especially Islamic Studies) and made it quite irrelevant. This fact has made it quite difficult in many Arab countries to encourage the growth of a scientific tradition, developed mainly in the West, to study the complex interplay between religion and society in the modern Arab world. The discipline of the sociology of religion is looked upon as bid'ah, or innovation, that does not convey the real essence of Islam. Just like the study of the modern Arab state system, the sociology of religion is a necessity in the Arab world. 20 Fourth, Islamic studies only revolve around shari'ah and fiqh studies that are empty of political criticism, and empty of the relevance of the current situation.
Fifth, there is a very clear distinction between theology and politics or theology and society. Theology is understood as a rite, a symbol and only as historical texts.
This has led to tension between thinking and reality, between Islam and reality. For Abu Rabi 'this fifth condition created a backward Muslim intellectual class in society. They really understand Islamic texts but do not understand how to critically examine texts in relation to the social and political conditions around them. Given that Islam cannot be separated from these aspects (even more or more or added), then Islamic thought or even studies must touch on these various aspects.

F. Multidisciplinary in Islamic Studies; An Offer of the Way Out
Islamic studies cannot be carried out with only one aspect, such as text. The interrelationship between these aspects then opens wide opportunities for the use of social sciences, philosophy, politics, and other sciences in understanding Islam. The scientific monodisciplinary in Islamic studies should be abandoned as soon as possible. The development of science today has greatly contributed to the richness of perspectives in Islamic studies. Thus, inter-disciplinary or multidisciplinary is a concrete offer in unraveling the tangled threads of study Islam today.
Interconnectivity aspects and disclosure aspects of the social sciences and humanities can be described as follows: From the picture above looks cavity in Islamic studies to interact with other sciences. Quoting Amin Abdullah's theory that there is no discipline whatsoever can be closed off, no discipline is covered by fences and strict boundaries that he created himself. The boundaries of the individual disciplines are still there and visible, but they are not light or soundproof. There are small holes or pores that are embedded in the boundary walls of scientific disciplines that can be penetrated by other disciplines. 22 The concept above is known as the Semipermeable 23 in the description of the relationship between religion and science which is Dialogical and Integrative.
The term Semipermeable comes from biological science, where the issue of Survival for the fittest is the most prominent. The relationship between science based on "causality" (Causality) and religion based on "meaning" (Meaning) is semipermeable,, that isbetween the two penetrates each other. (The conflict between scientific and religious interpretations arise because the boundary between causality and meaning is semipermeable. 24 Second, Abu Rabi 'wanted the birth of an intellectual who was truly involved in reviving Islamic studies and working hard to solve the problems of contemporary Muslims. In the scientific tradition,is commonly referred to as intellectual engagementintellectual engagement. The main task of this intellectual model is to do everything in its power to be independent of the interests of the authorities in

G. Conclusion
The Muslim world faces complex challenges in social, political, economic, and cultural aspects, which have led to mixed responses from modernist, nationalist and revivalistic Islamist groups.
The interconective integrative viewpoint sees that the integration of religion, science and culture opens up rigid, rigid, and static spaces to develop towards progressive ijtihad. The classical educational tradition that separated religion from the natural, social and humanistic sciences caused Islam to be in a lagging state. The Taliban, Al-Qaeda, and ISIS movements are the results of classical education. It takes a renewal of Islamic thought through an integrated interconnection approach so that Islam can be interpreted more comprehensively.
The Integrative Dialogical Approach with multi-disciplinary disciplines in Islamic studies is an offer given by Ibrahim Abu Rabi 'to avoid a rigid and exclusive understanding of Islamic teachings.