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which had a great influences to Indonesia. During the latter half
of the 10 century there had been a new wave of theological and
intellectual thinking overwhelmed through the Arab world in
response to the decline of Islam in the face of the expanding
European power. This was also the wave of refonnist thought
which had already often come to the fore in the Muslim world in
the previous period which was currently were irresistible in res-
ponses to the modernization. According to Rippin and Knappert,
as quated by Riddell, there are three fold typology of the dif-
ferent Muslim responses to the challenges of modernization, as
follows: 28
1. A Normative/Orthodox groups, those who see the past as
legitimately leading to the present and that the past is suffi-
cient to guide people today.
2. A Neo normative/Revivalist groups, those who “demand”
reinterpretation of the present through a re evaluation and
recreation of the past such that it fits within the modern
context.
3. Acculturationists /Modernisers, those who tend to legiti-
mize the modern context by reference to the past.
Afterwards, the above classification was refined by another
scholars, and the outcome are four hybridt categories of the
Muslim intellectual typology, namely, Traditionalist, Radical Is-
lamists, Modernist, and Secularist. The traditionalist group, re-
29
fers to those who conceive of a continuum between the past
and the present, with the past serving as a sufficient guide to
deal with the present issues and context. They see Westernisa-
tion as a threat but accept that traditional can deal with this
threat without needing to develop dynamic new responses. The
Radical Islamist group, are indicated to those who insist to on a
reinterpretation of the present through a recreation of the past.

28 Ibid., pp. 81.
29 Sartono Kartodirdjo, op.cit.

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