<![CDATA[Abstrak Pertanyaan apakah jargon Islam ramah masih layak disematkan kepada Islam Indonesia adalah pertanyaan yang mulai banyak bermunculan. Tingginya angka intoleransi dan kekerasan yang terjadi di sepanjang garis narasi islam Indonesia membuat pertanyaan ini muncul ke permukaan. Setiap pemikiran dan gerakan keislaman selalu berada dalam proses dialog dan negosiasi di antara berbagai diskursus dan gerakan yang berkembang. Situasi sosial-politik juga memengaruhi perkembangan sebuah diskursus, termasuk pilihan-pilihan gerakan. Diskursus pemikiran keislaman Indonesia sejak selalu dinamis berada dalam kontestasi dan negosiasi. Wajah Islam Indonesia selalu berubah seiring dengan dinamika yang ada. Saat ini, ormas-ormas keislaman established seperti NU dan Muhammadiyah menghadapi situasi keislaman baru pasca-Reformasi. Sementara narasi keislaman resmi NU dan Muhammadiyah masih berkarakter moderat, namun berbagai fenomena di lapangan menunjukkan bahwa berbagai pertemuan dan interrelasi di antara diskursus dan gerakan keislaman yang ada mulai membentuk lanskap keislaman baru. Ada pengurus Muhammadiyah yang terang-terangan menjadi tokoh MTA (Majelis Tafsir Al-Qur’an) di daerahnya. Begitu juga, tidak sedikit kiai NU yang bersimpati pada cara-cara dakwah FPI (Front Pembela Islam), bahkan menjadi pengurusnya. Para kiai ini menilai bahwa apa yang diperjuangkan FPI sesuai dengan apa yang dibaca di dalam kitab kuning. Anak-anak muda dari kedua organisasi tersebut juga mulai membentuk identitas keislaman baru. Abstract The question of whether a friendly Islamic jargon still deserve to be attached to the Indonesian Islam has emerged frequently in a recent time. The high rate of intolerance and violence along the lines with the Indonesian Islamic narratives has raised this question. However, every Islamic thought and movement is always in the process of dialogue and negotiation among various developing discourses and movements. The socio-political situation also affects the development of the discourse, including the choices of movements. The discussion of Islamic thought in Indonesia has always been dynamic and has been in contestation and negotiation. The face of Indonesian Islam always changes along with the existing dynamics. Currently, the established Islamic mass organizations such as Nahdlatul Ulama and Muhammadiyah are facing a new Islamic situation in the post-Reformation. While the official Islamic narratives of NU and Muhammadiyah are still on a moderate character, various phenomena in the field have shown that various meetings and interrelationships between existing discourses and Islamic movements have begun to form a new Islamic landscape. For instance, there are some Muhammadiyah officials who openly become leaders of the MTA (Majelis Tafsir Al-qur’an/Al-Qur'an Tafsir Council) in their areas. Likewise, there are a few NU kiais who are sympathetic to the methods of preaching of FPI (Front Pembela Islam/Islamic Defender Front), and even become its leaders. These kiais consider what’s FPI fighting for is in accordance with what they read in their classical religious references (kitab kuning). Young generations from the both organizations have also started to form a new Islamic identity.]]>
