scholarly journals SEKULARISME HUKUM DALAM FRAME TIMUR DAN BARAT

2017 ◽  
Vol 2 (1) ◽  
Author(s):  
Azmi

Abstract: Until now a western philosophical school called secularism has become an inseparable part of Islamic scholars. Related article cited a variety of secularism and the note that also take as a reference by the next generation of scientific. This fact shows that the importance of the discussion concerning matters of secularism.Position secularism became a big spotlight when linked to Islamic law an sich. Harassment of Islamic law through the glass secularism has produced many Islamic intellectuals secular.In fact, the West itself slowly began to abandon secularism. Western consciousness leaving the methodology of secularism marked by the rise of Islamic hegemony slowly, even predicted the future of Islam will be the largest religion in Western Europe represent entities. The position of Islam itself is still vulnerable to the methodology of secularism. Post-figure Kemal in Turkey  proklaimed himself as a successful carrier of secularism which is then followed by other Muslim intellectuals. This makes the Islamic intellectual dilemma. As if, methodology of secularism could raise the degree of religious and linked well with the sects that emerged in the mid such  Mu'tazilah. Secularism eventually become a new color in Islam, secularism began to force its philosophy in Islam. Define secularism as the separation of religion and state effort was apparently not enough. Abstrak: Hingga kini sebuah aliran filsafat Barat yang bernama sekularisme telah menjadi bagian yang tak bisa dipisahkan dari para cendekiawan Islam. Berbagai tulisan terkait sekularisme dikutip kemudian tulisan itu diambil pula sebagai rujukan oleh para generasi ilmiyah lintas zaman. Kenyataan ini menunjukkan bahwa betapa pentingnya pembahasan menyangkut hal ihwal sekularisme. Posisi sekularisme menjadi sorotan besar manakala dikaitkan dengan hukum Islam an sich.  Pengobok-obokan hukum Islam melalui kaca sekularisme telah melahirkan banyak intelektual Islam bermanhaj sekuler.Pada kenyataannya, Barat sendiri mulai meninggalkan sekularisme secara perlahan. Kesadaran Barat meninggalkan manhaj sekularisme ditandai dengan munculnya hegemoni Islam secara perlahan, bahkan kedepan diprediksi Islam akan menjadi agama terbesar di Eropa mewakili entitas Barat.Posisi Islam sendiri sampai saat ini masih rentan dengan manhaj sekularisme. Paska tokoh Kemal di Turki memploklamasikan dirinya sebagai pembawa sekularisme sukses yang kemudian diikuti pula oleh para intelektual Islam lainnya. Hal ini menjadikan para intelektual Islam dilematis. Seolah-olah, manhaj sekularisme bisa menaikkan derajat beragama lalu dikait-kaitkan pula dengan sekte-sekte yang muncul di era pertengahan semisal muktazilah.Sekularisme akhirnya menjadi warna baru dalam Islam, filsafat sekularisme mulai dipaksakan dalam ajaran Islam. Mendefiniskan sekularisme sebagai upaya pemisahan agama dan negara rupanya belumlah cukup. Kata Kunci: Sekularisme, agama, dunia, Barat

2011 ◽  
Vol 3 (3) ◽  
pp. 197-223
Author(s):  
Jon Marshall

Conceptions of the State, Nation and politics, which are actually in play in ‘the West’, usually descend from totalitarian models which are primarily Platonic and monotheistic in origin. They aim for unity, harmony, wholeness, legitimate authority and the rejection of conflict, however much they claim to represent multiplicity. By expressing a vision of order, such models drive an idea of planning by prophecy as opposed to divination, as if the future was certain within limits and the trajectory was smooth. Chaos theory and evolutionary ecology shows us that this conception of both society and the future is inaccurate. I will argue that it is useful to look at the pre-socratic philosophers, in particular the so-called sophists Gorgias and Protagoras and Heraclitus with their sense of ongoing flux, the truth of the moment, and the necessary power of rhetoric in the leading forth of temporary functional consensus within the flux. This ongoing oscillation of conflict provides social movement and life rather than social death.


Worldview ◽  
1970 ◽  
Vol 13 (6) ◽  
pp. 14-16
Author(s):  
Lionel Gelber

When the United States fostered the recovery and underwrote the security of Western Europe she had more than sentiment to impel her. That salient zone is a pivotal sector of the world balance, and while she may station fewer of her own troops upon its soil, she can entertain no total disengagement from it. But there is another West European item, the future of the Common Market, which calls for a fresh American scrutiny. The West will be better off if Western Europe acquires more of an ability to stand on its own feet. Gaullism, however, revealed a less modest goal, one that was not confined to France and did not vanish with the departure of General de Gaulle. On the contrary, it may have gained new leverage from his downfall.


2020 ◽  
Vol 4 (1) ◽  
pp. 212-228
Author(s):  
Ameer Ullah Khan ◽  
Hafiz Muhammad Sani ◽  
Zahid Channa

Islam is a religion which guide us in all aspects of our lives, Economic Activity is also an important aspect where Islam guided us that how it is important and how the one can do his activities as per Shariah guidelines described in Qur'an o sunnah, these are divine revelation for Muslims and defined principles under which one can do his economic activities. Islam give importance to economic activities but today, as Muslims, we seem to be very active in the field of worship and try our best to fulfill it, but we are very lack in the field of economic activities, although the field of economic activities is more important than worship.  This is critical because the correctness of the acts of worship depends on the correctness of the economic activities as If the principles of Shari'ah are not observed in the economic activities, then its effects on the acts  of worship are also compounded. But even so, if we look at our society, we see more people who are negligent in economic activities than in worship.  Apparently, the religious class also looks weak in the economic activities.  While there are many other reasons for this, one of the main reasons is the lack of knowledge and awareness about this important field of Shariah. Therefore, as a Muslim, it is our responsibility to know and follow all the commands that we do in our daily lives so that we can do the correct economic activities along with worship and one should also be able to perform his duties according to the law and be entitled to the pleasure of his God. The principle stated by the jurists in the economic activities is that economic activities are permissible in nature which means that any transaction in the field of economic activities other than acts of worship will be permissible in principle, provided that the transaction should be free from Shariah prohibitions. Therefore, any transaction, whether it was made fourteen hundred years ago, whether it is a transaction in today's modern age, or a transaction in the future, in principle  this transaction will be ruled to be lawful until there is no Shari'ah prohibition in it. Now the question is what are those Shariah prohibitions? We can easily divide these Shari'ah prohibitions into four categories: General Prohibitions, interest, Uncertainty/Gambling  and Violation of Islamic Law of Contract. In this paper importance of economic activities, conditions and Shariah prohibitions are defined.


1987 ◽  
Vol 6 (3) ◽  
pp. 162-166 ◽  
Author(s):  
Barclay G. Jones ◽  
William F. Shepherd

The prospect for enormous urban growth in many regions of the world outside of Europe and North America is examined. Huge urban centers that must be built in the next generation will be in these regions and will be vastly larger than anything that ever has been built in the West.


At-Tuhfah ◽  
2019 ◽  
Vol 8 (1) ◽  
pp. 39-56
Author(s):  
Shofa Robbani

“This paper deals with Islamic studies and the future of Islam. Firstly, Fazlur Rahman considers that neo-modernists have acknowledged that Western civilization is the only alternative for the future of the world. He revealed a fact that modernity in the West, ethics, and law is able to develop as an independent discipline with secularism method. On the contrary, Islamic ethics was never developed as an independent discipline based on the systematic interpretation methodology of the Qur'an. Secondly, Rahman mentions the orthodoxy of Islamic thought on the obsolete methodology, such as qiya>s, must be reconstructed with a new methodological approach, such as mas}lah}at, so that, the elasticity of Islamic law is able to provide solutions to all contemporary problems. In addition, Rahman highlighted the impact of the hegemony of Western civilization on the mindset and lifestyle of Muslim communities that can be seen in a variety of new situations that are full of complexity. Actually, he wants to create synergy between Muslim and non-Muslim intellectuals and can work together between them. In discussing the development of Islamic intellectualism, he said that something that was desired primarily was to understand the Qur'an with the historical background and new interpretations.”


1998 ◽  
Vol 15 (2) ◽  
pp. 75-82
Author(s):  
Heba Raouf Ezzat

Gilles Kepel, Allah in the West: Islamic Movements in America andEurope (Stanford, CA Stanford University Press, 1997). 273 pp.Adam LeBor, A Heart Turned East: Among the Muslims of Europe andAmerica (London: Little, Brown and Company, 1997), 322 pp.Understanding Islam and the West is not as easy a task as it mightseem. If one attempts to study Muslims living in the West, one is facedby millions of people who are divided among different states, come fromdifferent ethnic origins, adopt different schools of thought and understandingwithin their belief system, and incorporate a realm of perspectives,movements, subcultures, and contradicting positions toward theWest.Conversely, if one chooses to study the West in Dar al-Zslum, one isbound to face a past full of conflict and confrontations, a present of intellectualhesitation and unbalanced power relationships, and a future ofconfusing choices and questions on the prospects of democratidon andthe gains/losses of increasing globalization. Hence, scholars choose tofocus on one aspect. Recent attempts include studying Islam in relationto the West on a purely philosophical level (e.g., Khuri), the compatibilityof Islam and democracy, the future of the process of democratizationin the Islamic world (e.g., Esposito and Voll), and studying the responseof Muslim intellectuals to the questions and concepts of modernity, (e.g.,Cooper and Nettler).' ...


2017 ◽  
Vol 28 (1) ◽  
Author(s):  
Khabibi Muhammad Luthfi

<div class="Section1"><p class="Iabstrak"><strong>Abstract</strong>: <em>This paper aims to review the use of hermeneutics Khaled M. Abou El-Fadl in finding a potential meaning of the text Quran and the hadith in terms of epistemology. It departs from El-Fadl is one of the contemporary Muslim intellectuals who has criticized the authoritarianism of most Muslims to be removed because against God and just believe in the single meanings. Though the text made by God to contain the potential meanings can be harmonized and contextualize the demands of the times. In addition, hermeneutic departing from the study of Islamic law or fiqh, which is often confused with the Quranic text or as fiqh is the text itself. With a philosophical approach based on literature data and discourse analysis found that El-Fadl offers hermeneutics subjective-fiqhiyyah based on the interaction between the text and the interpretive community and "a little concerned" about the role of the author or the Lord so as to present a reinterpretation of the text in the form of the potential meaning of the text which at the same time avoiding the imposition of the single meaning that generally do lending institutions fatwa. Besides that distinguishes it from other contemporary hermeneutics Muslim intellectuals or philosophers west are El-Fadl did not recognize the individual's ability to interpret text, but "community" or in the language of jurisprudence called mujtahid jam'ī and was able to explain the position of God in the stage of interpreting the text without having to remove it as subjective hermeneutics of the West.</em></p><p class="Iabstrak"><strong>Abstrak: </strong>Tulisan ini bertujuan mengulas hermeneutika yang digunakan Khaled M. Abou El-Fadl dalam menemukan potensi-potensi makna dalam teks Alquran dan hadis ditinjau dari epistemologi. Ini berangkat dari El-Fadl merupakan salah satu intelektual muslim kontemporer yang kritis atas otoritarianisme sebagian umat muslim harus dihilangkan karena melawan Tuhan dan hanya percaya terhadap pemaknaan tunggal. Padahal teks yang dibuat oleh Tuhan mengandung potensi-potensi makna yang bisa diselaraskan dan dikontekstualisasikan dengan tuntutan zaman. Selain itu hermeneutikanya berangkat dari kajian hukum Islam atau fikih yang sering tertukar dengan teks Alquran atau seolah fikih adalah teks itu sendiri. Dengan pendekatan filosofis berbasis data pustaka dan analisis wacana, ditemukan bahwa El-Fadl menawarkan hermeneutika subjektif-<em>fiqhiyyah</em> yang berbasis pada interaksi antara teks dan komunitas interpretasi dan “sedikit peduli” terhadap peran pengarang atau Tuhan sehingga mampu menghadirkan pemaknaan ulang terhadap teks berupa potensi-potensi makna teks yang sekaligus menghindari pemaksaan terhadap pemaknaan tunggal yang umumnya dilakukan lembaga pemberi fatwa. Selain itu yang membedakannya dengan hermeneutika intelektual muslim kontemporer lain atau filosuf Barat adalah El-Fadl tidak mengakui kemampuan individu dalam menafsirkan teks, melainkan “komunitas” atau dalam bahasa fikih disebut <em>mujtahid jam’ī</em> dan mampu menjelaskan posisi Tuhan dalam tahapan menafsirkan teks tanpa harus menghilangkannya sebagaimana hermeneutika subjektif dari Barat.</p></div>


Author(s):  
Diauddin Ismail ◽  
Fitriani Agustina

Islam as religion that applies universally and etemally encourage its people to have a positive and constructive attitude  towords the development of science and technology (Science and technology),as long as science and technology is in line with Islamic law. The issue of genetic engineering the most recent isuue of cloning has become a hot ethical polemic in the west. This paper explores the Islamic view around the issue of cloning. According to Islamic law, it tums out that is no clear information that regulates this isuue.Among the mujtahids there is no question cloning animals, but if this is applied to human it will cause problems. Because cloning  without the need for male sperma/husband. Without going through marriage, marriage guardian issues and  other. This discourse is still developimg, but to arrive at a fatwa that allows it is still waiting for the continuation of the human cloning process in the future.


2015 ◽  
pp. 30-53
Author(s):  
V. Popov

This paper examines the trajectory of growth in the Global South. Before the 1500s all countries were roughly at the same level of development, but from the 1500s Western countries started to grow faster than the rest of the world and PPP GDP per capita by 1950 in the US, the richest Western nation, was nearly 5 times higher than the world average and 2 times higher than in Western Europe. Since 1950 this ratio stabilized - not only Western Europe and Japan improved their relative standing in per capita income versus the US, but also East Asia, South Asia and some developing countries in other regions started to bridge the gap with the West. After nearly half of the millennium of growing economic divergence, the world seems to have entered the era of convergence. The factors behind these trends are analyzed; implications for the future and possible scenarios are considered.


2012 ◽  
Vol 14 (1) ◽  
pp. 45-72
Author(s):  
Morteza Karimi-Nia

The status of tafsīr and Qur'anic studies in the Islamic Republic of Iran has changed significantly during recent decades. The essay provides an overview of the state of Qur'anic studies in Iran today, aiming to examine the extent of the impact of studies by Western scholars on Iranian academic circles during the last three decades and the relationship between them. As in most Islamic countries, the major bulk of academic activity in Iran in this field used to be undertaken by the traditional ʿulamāʾ; however, since the beginning of the twentieth century and the establishment of universities and other academic institutions in the Islamic world, there has been increasing diversity and development. After the Islamic Revolution, many gradual changes in the structure and approach of centres of religious learning and universities have occurred. Contemporary advancements in modern sciences and communications technologies have gradually brought the institutions engaged in the study of human sciences to confront the new context. As a result, the traditional Shīʿī centres of learning, which until 50 years ago devoted themselves exclusively to the study of Islamic law and jurisprudence, today pay attention to the teaching of foreign languages, Qur'anic sciences and exegesis, including Western studies about the Qur'an, to a certain extent, and recognise the importance of almost all of the human sciences of the West.


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