POST-TRADISIONALISME ISLAM DI INDONESIA: STUDI ANALISIS WACANA KEAGAMAAN INTELEKTUAL MUDA NAHDLATUL ULAMA

Dendy Wahyu Anugrah, NIM.: 23205012021 (2026) POST-TRADISIONALISME ISLAM DI INDONESIA: STUDI ANALISIS WACANA KEAGAMAAN INTELEKTUAL MUDA NAHDLATUL ULAMA. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Islamic Post-Traditionalism (Postra) emerged from within Nahdlatul Ulama (NU) during the early years of the Reformasi. Postra is a religious discourse created and promoted by young NU intellectuals with the aim of bringing about transformation and liberation, both in the realm of religious doctrine and in the social sphere. As an intellectual discourse and movement, Postra has always been grounded in tradition (Islam and NU). However, this movement does not merely stem from tradition alone, but also seeks to engage in a continuous dialogue between tradition and modernity. The aim of NU’s young intellectuals in producing the Postra discourse was to dismantle traditional orthodoxy, challenge the status quo of religious discourse, and bring about renewal within the Muslim community. This is because, according to the Postra group (young NU intellectuals), these factors lead society, particularly NU members, into stagnation and oppression in the name of religious (Islamic) interpretations. This research (thesis) aims to analyse the Postra religious discourse. More specifically, this study seeks to trace the epistemes and regimes of knowledge within Postra’s discourse and to uncover the ideological and political interests underlying the religious discourse of these young NU intellectuals. To conduct this analysis, the study employs historical, philosophical and textual critical approaches. Meanwhile, library research was used to collect the necessary data. The sources of data for this research are works of literature containing information on the Postra discourse, such as: Post-Tradisionalisme Islam: Menyingkap Corak Pemikiran dan Gerakan PMII (2000), “Post-Tradisionalisme Islam: Ideologi & Metodologi” (Jurnal Tashwirul Afkar, No. 10, 2001), Post-Tradisionalisme Islam: Wacana Intelektualisme dalam Komunitas NU (2008), and the works of young NU intellectuals who are the subjects of this study. Having analysed the Post-Traditionalist discourse, this study subsequently yielded three main findings. First, there has been a discontinuity in the history of the Post-Traditionalist discourse, resulting in a shift in the episteme during a specific period (from 1980 to the present). This shift in the episteme has caused the Post-Traditionalist discourse to wane and no longer be one of the main discourses in contemporary Islamic studies. Second, the Postra regime of knowledge disciplines the bodies (thoughts and actions) of young NU intellectuals through the technology of disciplinary power. This disciplining subsequently results in similarities in the thought and movements of young NU intellectuals. Third, the ideological and political interests behind the formation of the Postra discourse include: reviving traditionalist Islam; dismantling doctrinal orthodoxy and religious traditions; “defending” and continuing the ideas of Abdurrahman Wahid (Gus Dur); and opposing the discourse and movements of Islamic Neo-Modernism. Nevertheless, the Postra discourse and movement have made a valuable contribution to NU, both structurally and culturally.

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