REPUBLIKA.CO.ID, By: Ahmad Syafii Maarif
Although I can not understand the content of the discussion in Turkish, the topics discussed are not strange for me because some of the topics have been delivered during the four years of college in Chicago. From his face reflected that all Turkish speakers already know very well Fazlur Rahman's thought, so that all the questions from participants were given clear and satisfactory answer. That mean, Turkish intellectuals have been studying this thinking of the Pakistani scholar seriously and judge it as fresh solutions for the Muslim community of the country in facing with issues of contemporary modernity that is not simple. By Fazlur Rahman, socio-cultural impasse wanted to intruded.
Which should also be noted that all of Fazlur Rahman's works has been translated into Turkish, so it has been read by some intellectuals and students who could not follow it in English. But unfortunately, the conservative clerics of Pakistan has sentenced Rahman before reading deeply his works that very serious and methodological. Some of his works have also has been translated into Indonesian, although still need improvement translations. Also, there have also dissertations and theses about Fazlur Rahman's thinking by Indonesian scholars. Probably, the influence of Fazlur Rahman noticeably larger in Turkey compared to other Muslim countries. In Islamic studies in America and Europe, thought of Fazlur Rahman has been very calculated. For Fazlur Rahman, Islamic who could not provide solution to the humanity problems is not the true of Islam. Here is his quote that mentioned at the end of my papers:
The specificity besides of usability / the practice of Islam can be displayed through honest effort ... to build social order based on ethics on the earth. If Muslims succeed in this task, he will carry out ELAN (spirit) of the Koran and save humanity from what seems to be suicide. Instead, the opportunity remained little for him to do except just spoiled the desire in self-satisfaction in trivialities and forecasts, estimate can not replace the truth" (al-Najm [53]: verse 28). (See Fazlur Rahman, Islam. Chicago and London: University of Chicago Press, 1979, pages 265).
Throughout my reading, this is very harsh statement, inspiring, and full of purpose written by Fazlur Rahman on the responsibilities and obligations of Muslims history in order to save humanity from the tragic suicide process face with atheistic modernity and wild. Because the papers in English is available only three, as described above, then written by Ernest Wolf-Gazo about Fazlur Rahman's contribution of moral life in the early 21st century need to be generated here as "very relevant", Gazo write. He continued that "Rahman is moralist in the both of global and local." In the record of his autobiography, Fazlur Rahman, wrote Gazo, makes an important point about the faith fundamentally: I am belief that all religious traditions need consistent revitalization and reform. Gazo think, Fazlur Rahman indeed avoid the expression of the revolution and choose concept of repair, based on his wise quotes because the habits and social traditions and cultural institutional structures "have a center of resistance" and obstacles to change and subject to efforts of some of generations to change the overall value of their own symbolic moral system.
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