Muhammadiyah

 Jurnal Masyarakat Indonesia, Vol 41 No. 1, Juni 2015 Ahmad Najib Burhani Lembaga Ilmu Pengetahuan Indonesia Email: najib27@yahoo.com Abstra ct This article aims to answer the following questions: First, why did the study of al-Jabiri’s ideas so fertile in NU (Nahdlatul Ulama), especially among the post-traditionalist group, while in Muhammadiyah, including the progressive group, this did not receive a similar response? Second, how did the post-traditionalist group of NU read and interpret al-Jabiri’s ideas and implement them in the context of the organization (NU), in particular, and Indonesia, in general. This article shows that: 1) the difference between NU and Muhammadiyah in their treatment and appreaciation to al-Jabiri mostly stems from the religious tradition in these two organizations. NU’s tradition is strongly influenced by kitab kuning, while Muhammadiyah’s tradition is strongly influenced by kitab suci (holy book). 2) The study of a-Jabiri’s ideas encourages critical thou

Ulumuna: Journal of Islamic Studies, Vol. 11 No. 2 (2007): 237-264 Mutawalli Mutawalli Abstract Political reform after the resign of the former president Suharto in 1998, open the channel of freedom of expression for the people of Indonesia. This enables the Muslims, as the majority of the Indonesian people to express their thoughts in any forms – either orally or in action. This condition resulted in the existence of the liberal progressive movement in Nahdlatul Ulama and Muhamadiyah. The intellectual critical attitude of the young generation in the Nahdlatul Ulama form some institutions such as Liberal Islamic Networks, Islamic Emancipators, Religious study and Democratic Institution, Islamic Study and Social Institution, Human Resource Development Institution; in Muhammadiyah, Muhammadiyah Youth Islamic Networks leads the thought reform. This phenomenon is a concept of dialectical process, communication, and expression of social reality—movements and thoughts are responses of the di