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"ABSTRAKDisertasi ini bertujuan mengkaji bagaimana INSISTS, baik dari segi gerakan maupun pemikiran, merespon pemikiran-pemikiran Islam Liberal antara tahun 2003-2012 sehingga terlihat perbedaannya dengan respon-respon yang pernah ada sebelumnya. Penelitian ini menggunakan metode sejarah dengan pendekatan metodologi sejarah deskriptif-naratif. Berdasarkan penelusuran berbagai sumber dan interpretasi atas sumber-sumber tersebut ditemukan bahwa gerakan INSISTS memiliki kekhasan antara lain: (1) pemikirannya lebih mendalam dalam merespon pemikiran Islam Liberal dengan mengadopsi teori Islamisasi Ilmu Pengetahuan Kontemporer yang diperkenalkan oleh Syed Muhammad Naquib Al-Attas di ISTAC-IIU Malaysia (2) gerakannya lebih mengedepankan gerakan ilmiah dengan menerbitkan jurnal, artikel koran, buku-buku, dan mendirikan kelas-kelas pascasarjana dengan pendekatan khusus bekerja sama dengan berbagai universitas yang telah ada sehingga INSISTS segera mendapatkan pengaruh cukup luas di kalangan para intelektual muda (3) membangun jejaring gerakan ilmiah di berbagai kota untuk memelihara gerakan ilmiah yang telah dicanangkan.

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ABSTRACTThe aim of this thesis is to review the intellectual movement of INSISTS in it?s responses to the Islam Liberal?s thought at 2003-2012; and it?s different with the same responses before. Descriptive-narrative methodology of history is choosen for this research. By the tracing and interpreting of many resources, it concluded that INSISTS?s movement has many different with the same intellectual movement before, i.e: firstly, INSISTS?s responses were more valuable and deeper than before by adopting Al-Attas?s theory of Islamization of contemporary knowledge which was embodied in his instution ISTAC-IIU Malaysia; secondly, the priority of movement was intellectual movement to spread it?s thought faster to the public such as publishing journal, newspaper opinion, and books in Islamic thought; collaborating with many universities to hold special classes in Islamic thought; and many others; thirdly, (3) INSISTS tried to built intellectual interconnection in many other countries to maintain it?s intellectual movement."

"The Indonesian people are now witnessing the rise of religion in many parts of their daily lives. This phenomenon can be seen TV. mass media, and the internet which presents various religious activies such as dhikr, player, and religious talk shows. Interestingly, the pilgrims who participate in the activities of urban sufism is not just made up of ordinary people, but also hte actors, celebrities, government officials and the middle class. He is a social movement since the pilgrims have general responsibility to change the morality of society by practising an inclusive form of Islam. Therefore, sufism is not really a religious belief that a focus on individual interests, but also very encouraging pilgrims to contribute positively to society. Sufism had an important position in Indonesian society, though for a long period of declining role of modernity. However, sufism back up and draw pilgrims in urban areas because of ist positive and beneficial values for society. Indeed, urban sufism actually has played an important role in social change in Indonesia. Although he is not a political institution, but the principles and characteristics have encouraged and influence people to become good citizens and participate actively in the consolidation of democracy. As a result, urban sufism has a positive and significant influence on sosial chenga in Indonesia."