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D e m o c r a c y P r o j e c t pengajaran bahasa Arab di televisi nasional; dan pengiriman para mubalig ke wilayah-wilayah transmigrasi. Yang cukup menarik untuk dicatat, meskipun kerapkali luput dari perhatian, adalah bahwa praktik-praktik itu banyak yang sejalan dengan tuntutan generasi pemimpin dan aktivis politik Islam yang terdahulu. Seluruh perkembangan baru tersebut mencerminkan langkahlangkah penting ke arah berubahnya corak hubungan politik antara Islam dan negara. Dan yang lebih penting lagi, hal itu merupakan faktor kunci yang memungkinkan berakhirnya permusuhan dan kecurigaan lama antara Islam politik dan negara. Dan itu boleh jadi juga menandakan berlalunya apa yang disebut Kuntowijoyo sebagai mitos pembangkangan Islam terhadap negara dan birokrasi. 61 [] 61 Wawancara dengan Kuntowijoyo di Yogyakarta, 25 Juli 1991. Untuk paparan lebih jauh, lihat Kuntowijoyo, “Serat Cebolek dan Mitos Pembangkangan Islam: Melacak Asal-Usul Ketegangan Antara Islam dan Birokrasi,” Kuntowijoyo, Paradigma Islam: Interpretasi Untuk Aksi, Bandung: Mizan, 1991, hh. 123-137. — Bahtiar Effendy
BAB VII D e m o c r a c y P r o j e c t SUMBER DUKUNGAN DAN HAMBATAN INTELEKTUALISME ISLAM BARU Munculnya kelompok elite Muslim yang terdidik secara modern seperti itu di Indonesia adalah sesuatu yang menarik untuk dicatat: mereka committed kepada nilai-nilai keagamaan Islam, tapi pada saat yang sama juga mengakui seikhlas-ikhlasnya realitas masyarakat plural di mana mereka hidup. Dan memang sudah menjadi kodratnya, bahwa segala usaha yang dilakukan para pembawa aspirasi pembaruan itu akan lebih membangkitkan kemarahan kaum Muslim konservatif dan fundamentalis ketimbang kaum non-Muslim yang taat. — — —A.H. Johns 1 Seperti sudah ditunjukkan dalam paparan-paparan terdahulu, tujuan utama intelektualisme Islam baru adalah mengembangkan sintesis yang pas antara Islam dan negara. Sementara dapat dikatakan dengan aman bahwa seluruh pendukung intelektualisme Islam baru sama-sama menyepakati tujuan utama di atas, strategi 1 A.H. Johns, “An Islamic System or Islamic Values?: Nucleus of a Debate in Contemporary Indonesia,” William Roff (ed.), Islam and the Political Economy of Meaning: Comparative Studies of Muslim Discourse, London and Sydney: Croom Helm, 1987, h. 279.
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