scholarly journals REKONSTRUKSI JARGON FORMALISASI SYARIAT: UPAYA MENJAGA PERSATUAN DALAM BINGKAI KEBERAGAMAN

2017 ◽  
Vol 14 (1) ◽  
pp. 73
Author(s):  
Lufaefi Lufaefi

This paper discusses the urgency of reconstructing idea on the formalization of Islamic sharia and the future of Indonesia. Formalization of Islamic law which is proposed by Islamic fundamentalist group as the solution of the various problems faced by the people living in the nation-state context needed should be contextualized with the reality of Indonesia as the plural country. By using critical analysis approach on the various argument of the fundamentalist group, which then contextualize with the reality of diversity in Indonesia, revealed that formalization of Islamic sharia is not a solution. Khilafah system will not be able to be forced to be implemented in Indonesia. Interpretation of the text about politics and government must be taken serious attention to be reviewed. In the history of the implementation of Islamic government and Islamic ideology as implemented by the Prophet Muhammad PbUH in Arab is really different with the Indonesian background which is plural.   

2019 ◽  
Vol 20 (2) ◽  
pp. 184
Author(s):  
Abdul Rasyid Masri

This paper relates to the brief history of Sheikh Yῡsuf al-Makassary as well as his brief role in the Spread of Islam in Gowa-Makassar as his birth land.Sheikh Yῡsuf was born in 1626 M and grew up among noble families of Gowa-Tallo Kingdoms and then travelled to seek and deepen his Islamic knowledge from Aceh, India to the middle East (1645-1668) or for around 23 years and then he became a great ṣῡfῑ and left many of his treatises for Islamic community, especially for his followers, which are most of them still preserved at Universiteit Bibliotheq Leiden and the national museum of Jakarta at the present day. The main concept of Islamic mysticism of Sheikh Yῡsuf as one of his reform in the spread of Islam in Gowa-Makassar is the purification of belief (‘aqῑdah) in the Oneness of Allāh or in the Unity of God (tawḥῑd). This is his attempt to explain God’s transcendence (Ilāh) on His creatures. In a quoted al-Ikhlash verse (QS. 112:1-4) and al-Shura’ verse of al-Qur’an that there is nothing comparable to Him (QS. 42: 11), Sheikh Yῡsuf emphasized that the Oneness of Allāh is infinite and absolute. Tawḥῑd  is the essential component in Islam. Moreover he compares “the immaculate tawḥῑd with a leafy tree; Gnostic knowledge (ma‘rῑfa) is its branches and leaves, and devotional services (‘ibādah) are its fruit.” Further he said that if you got the tree, you will get its branches and leaves, and if you got them, you will even look for fruit of the tree. If you did not get its branches and leaves, it is impossible to get its fruit. Therefore, tawḥῑd without ma‘rῑfah is like a tree without branches and leaves, and it is impossible to get its fruit, except if the branches and leaves of the tree grew up again, then its fruit can be hoped. In other words, only a man, who has tawḥῑd  with ma‘rῑfa, could perform devotional service well to God. This teaching was used as the basic reform ideas in the spread of Islam in Gowa-Macassar, South Sulawesi and then brought a big changing to the cultural of his society and then made Muslim in Gowa-Makassar to be a more fervent Muslim. Therefore, one of the reform movements in his homeland was that he tried to pull out and then to release the people of Gowa-Makassar from the bad habits such as activities in serving idols / idols places, alcoholic beverages, cockfighting and gambling in crowded places. Because those can be a great danger to his native land; he said that the collapse of an empire because of the weakness of the faith of its people. On the other hand, the strength of an empire can guarantee the enforcement of sharῑ‘ah h. But it also depends on the leader. A good leader / ruler is one who able to enforce the Islamic law or sharῑ‘ah h in the middle of his society. Thus the main priority in the renewal of his mystical teachings for Muslims believers especially in Gowa Makassar, South Sulawesi, Indonesia is the purification of confidence by implementing ṣῡfism which is more oriented to the sharῑ‘ah  , where he tried hard to reconcile sharῑ‘ah  and ḥaqῑqah. Among the various types of ṣῡfῑ orders affiliated with him, Ṭarῑqat al-Khalwatiyya is the famous one, which is later more popular with Khalwatiyyat al-Yῡsufiyya that has found fertile land especially in South Sulawesi.


2012 ◽  
Vol 19 (2) ◽  
pp. 147
Author(s):  
Moh Hasyim

<p><em>Shia</em><em>h becomes a new problem in Indonesia after hundreds years of living together. Currently, treatment to Shiah tends to violate the principles of religious freedom. Therefore, it is necessary to know, how the history of the emergence of Shiah and its development in Indonesia? This is a library research using a critical analysis approach. This study found that the Syiah is a religious ideology which refers to the views of Saidina Ali (the fourth khalifat) and his descendants. This teaching emerged since the beginning of the khulafaurasidin. Shiah has developed dozens of religiousstreams due to disagreement and differences on the idea of Imamah. There are four stages of Shiah development in Indonesia, namely: Firstly, along with the arrival of Islam in Indonesia; Secondly, after the Islamic revolution in Iran; Thirdly, through Indonesian Muslim Intellectuals who studied in Iran, and Finally,  during the open era there was an establishment of as association Jamaah Ahlul Bai’t Indonesia.</em></p>


Author(s):  
Г. Й. Маммадли

В данной статье на анализе героических сказаний «Алтын Арыг» и «Книга моего отца Коркута» показано сопоставление с другими сказаниями тюрко - монгольских народов, подчёркнута схожесть типологически сходных явлений. Богатырские сказания хакасского народа отражают в себе историю народа, которая на долгие века сохранила их для будущего поколения всего тюркского мира. Изучение алыптыг нымахов, в частности свадебный обряд (выбор спутника жизни, испытания, девятидневный пиртой, расплетение шестидесяти косичек, заплетение одной косы и т. д.), традиционные сюжеты, действия главных героев показывают их тесную связь с эпосами других тюркских народов. Следы общетюркской культуры встречаются во всех сферах жизни героев героических сказаний. Мотив суженых имеет реальную историко - бытовую основу, восходящую к экзогамии, когда невесту брали из другого рода. In this article, based on the analysis of "Altyn Aryg" and "The book of my father Korkut', the comparison with other legends of Turkic - Mongolian peoples is shown, and the similarity of typologically similar phenomena is emphasized. The Khakass people's heroic tales reflect the history of the people, which preserved them for the future generation of the entire Turkic world for many centuries to come. The study of alyptyg nymakhs, in particular, the wedding ceremony (choosing a life partner, trials, a nine - day feast - toi, unwinding sixty braids, braiding one braid, etc.), traditional plots and actions of the main characters show their close connection with eposes of other Turkic peoples. Traces of national Turkic culture are found in all spheres of life of heroes of heroic tales. The motif of the betrothed has a real historical and everyday basis, dating back to exogamy, when a bride was taken from another kin.


Author(s):  
Sîan Melvill Hawthorne

This paper examines Ursula King’s claim in her edited volume Religion and Gender (1995) that introducing feminist gender-critical approaches in the study of religions constitutes a paradigm shift for the field/discipline. I will sketch a broadly positive assessment of how this claim has been borne out, noting the important connection it advances between scholarly subjectivity and disciplinary identity, and drawing attention to the ways in which the working through of the paradigm shift has implied and instantiated a reconfiguration of disciplinary territory. The topological metaphors that underpin the feminist paradigm shift, as well as traditionally disciplinary terrain and transformation more generally, are helpful for examining how knowledge may be structured, taken apart, and remade, creating and remaking a certain kind of disciplinary citizen-subject on the model of the nation state that enables inclusion, but also exclusion. This latter point then leads to a more critical analysis that examines the function of feminist topologies in religious studies and outlining how the solitary focus on gender in the proposed paradigm shift marginalised race and postcolonial terrain, however much it challenged the androcentrism of religious studies. I will thus suggest that in staying true to the vision that King promotes through all of her work on 'religion and gender', the connection between scholarly and disciplinary identity she invokes, and the future she envisions, demands that the unfinished nature of the paradigm shift must be addressed such that an integrated/intersectional model of inclusion and complexity becomes the foundation for work going forward.


2014 ◽  
Vol 6 (1) ◽  
pp. 88-97
Author(s):  
Irina Anatolyevna Zvegintseva

The article focuses on the first period in the history of Australian cinema. It is well-known that the present is always rooted in the past. This is true of any national cinema, and the Australian one is no exception. This subject is relevant in the light of the fact that, in the first place, the reasons for the contemporary boom in Australian cinema are impossible to understand and analyze unless they are derived from the awareness of the first steps of Australian cinema. It was in the very first years of the existence of Australian cinema that there emerged a special worldview, inherent in the cinematographic messages of this nation, that would later become iconic of Australian cinema: addressing the reality of Australia, love for its wild and beautiful nature and for the people who civilize this severe land. In their works the filmmakers of the Green Continent have almost always unflaggingly introduced two protagonists, an animate one, a manly, daring human being, and an inanimate one, the nature, magnificent, powerful, unexplored... At the same time, there was formed an image of a Hero: a fair, proud man, for whom honor and dignity are closely linked to striving for freedom. A conflict between the Individual and a soulless system is manifested in the early bushranger films and in the contemporary ones alike, now that the films by the Australian filmmakers come out again and again featuring the Individuals attempts at breaking his bondage. The novelty of this research lies in the fact that while the contemporary period of Australian cinema is well-covered in the global film criticism, the past of this national cinema is almost unknown. Considering the interest in the phenomenon of the contemporary cinema of the Green Continent, the author concludes that the global success of the Australian films today is largely linked to the accomplishments of the cinema pioneers, who against tough competition from American and English films, have laid a foundation for the future victories of this special national cinema.


2018 ◽  
Vol 10 (1) ◽  
pp. 85-86
Author(s):  
Arvydas Pocius

The 16 February is the most significant date in Lithuania’s history. In 1918, an independent democratically-run modern civic state was established, together with the restoration of the statehood tradition cherished in the ancient Lithuania (1253-1795). On 16 February 2018, we celebrated the birth of a modern Lithuania. This date is like a bridge between the old Lithuania born on 6 July 1253 and the new independent Lithuania restored on 11 March 1990. Had it not been for the 16 February, there would have been no events of 11 of March, nor the subsequent success story. In the lead-up to the Centennial of the Restoration of the State (hereinafter – the Centennial), the past is seen not only as a reason to celebrate the important anniversary but also as an inspiration to reflect the historical significance of the past for today and the relevance of the issues of today for the past, i.e. the centennial achievements of the state and its people, and our ambitions for the next centennial which is fast approaching. The Centennial of the new Lithuania is a success story. The main achievements are as follows: Lithuania has become a player of the European and world history, with its modern civil society aware of the importance of freedom and the responsibility that goes with it, and with new emerging vistas for action for the Lithuanian state and its people. Building of the modern Lithuanian state in 1918 was based on the principles of the equality of all, as well as the freedom and prosperity, and this is why all freedom loving people of the country and Lithuanians living abroad, for the first time in the history of Lithuania, became the creators of their state, and later on, during the years of the occupation – the guardians of its tradition. The heroes of the restored Lithuania are thousands of those of different nationalities, religions and social groups having built and safeguarded the tradition of the Lithuanian statehood and national identity. They include volunteers, farmers, teachers, architects and engineers, athletes, aviators, clergy of various denominations, Righteous among the Nations, freedom fighters, dissidents that challenged the Soviet regime, people that created the liberation movement Sąjūdis, and the Lithuanians living abroad that preserved the idea of statehood and fostered the Lithuanian traditions. The hero of today is each individual living in Lithuania and each Lithuanian living abroad, who actively contributes to the building of Lithuania of the twenty-first century and knows that his daily efforts have an impact not only on the present but also on the future of the history of the Lithuanian state and the nation. Apart from the most important symbol of the Centennial, the national flag, we have our state symbol Vytis, bridging the two Lithuanias – the old and the new. The Centennial has revealed our capacity to draw the best from the depths of the past for the needs of the present; we are always ready to give our responsible and often times hard efforts for the bettering of our state and the people; we stand for our freedom, when this fundamental value is threatened; we have the vigour to build not only our own but also the European and world history. These things serve as the basis for us being proud of the achievements of the restored Lithuania, while inspiring us to work for the present and be hopeful about the future.


2019 ◽  
pp. 493-511
Author(s):  
Igor Selivanov

This article puts under scrutiny one of the episodes of the activities of the Russian general Petr Nikolaevich Krasnov (1869-1947). His personality still evokes contradictory evaluations even nowadays. Being Monarchist, in 1922 Krasnov puts into words the aim of his life in the future in the following way: to make it happen, that in his historical homeland once again a “Sovereign Crowned Ruler” appears, able to pacify the people and to put the things into order. To reach this goal, Krasnov supposed to use the resources of the White Emigration, among other those on the territory of Yugoslavia. In summer 1930, Krasnov wrote a letter to the King of Yugoslavia Aleksandar, which he saw as the main candidate to “save” the Orthodox Russia. In the Archive of Yugoslavia the original of this document is kept. This publication represents its full text. In his epistle, Krasnov represents himself as a pronounced Russian patriot. The image of King Aleksandar for him is a reincarnation of the Russian Emperor Nicolas II who died from the hand of the Bolsheviks. Krasnov thought it was high time the Yugoslav sovereign, a Slav by origin, had paid the “debt” off, that his country had before the Russians who fought for Serbia in 1876-1878 and 1914-1917. On the basis of the materials available at the Archive of Yugoslavia, the reaction of Aleksandar to this letter by Krasnov remains unknown.


2020 ◽  
pp. 85-90
Author(s):  
Yael Tamir

This chapter begins with narrating the creation of a cross-class coalition to offer all citizens a set of valuable goods and opportunities. It notes that nationalism started as a project of the elites, and in order to materialize it, they had to gather the support of the people. The chapter emphasizes that for social cooperation to prevail, participants need not attain identical goods and benefits; it is sufficient that they secure for themselves significant benefits they could not have otherwise acquired. It argues that membership in the nation became the relevant criteria for inclusion (and exclusion). Wealth, education, skills, and social status were still relevant for the distribution of power but could not be used as benchmarks for participation in the political game. The chapter also examines how the nation-state gave members of all classes a reason to participate in a collective effort to form a national political unit that would benefit (albeit in different ways and to a different extent) all its members. Ultimately, the chapter investigates why the emergence of the modern nation-state paved the way for inclusive social policies.


1915 ◽  
Vol 9 (1) ◽  
pp. 16-35 ◽  
Author(s):  
Edward Raymond Turner

In 1806 Prussia engaged in war with Napoleon. The swiftest of his triumphs followed. In two months the Prussians had surrendered their fortresses, and seen annihilated the greatness which Europe had failed to crush in the time of Frederick the Great. A period of humiliation followed, and for some years the people lived under the conqueror's yoke.Deliverance came when Napoleon, stretching too far his power, and arousing the spirit of peoples, was defeated by Europe in arms. The liberation which alone Prussia could not have accomplished, was yet wrought partly by herself, for deliverance was preceded by regeneration in which her military system was fundamentally reformed. But it may be that what remained after all as the principal heritage from these years was the abiding sense that Prussia had suffered from being weak, and that only through military strength could there be safety in the future.The expansion and greatness of Prussia left unfulfilled the old idea of a united Germany. Through the middle ages and down to this time Germany had remained disunited, and weak and despised because of it. The smallest states had now disappeared, but still there were larger ones, grouped under Austria in vague and shadowy empire. And the history of Germany in the half century which followed the downfall of Napoleon is a record of yearning and striving on the part of people filled with distant memories, and noble aspiration after that strength and union which had come to their neighbors and yet been denied to themselves.


2021 ◽  
Vol 21 (2) ◽  
pp. 315-337
Author(s):  
Mohammad Rofiqul A’la ◽  
Rosihon Anwar ◽  
Nurwadjah Ahmad ◽  
Dody S. Truna

Abstract: This study discusses the history of fatwas on Muslim-Non-Muslim relations issued by the Bahthul Masa'il Institute (LBM) of Nahdlatul Ulama from 1926 to 2019. This research is a type of qualitative research focused on studying LBM written materials. The perspective used is the Study of Religion with a theoretical analysis from Joachim Wach regarding the forms of expression of religious experience, especially in the sociological form. This study finds that, historically, NU issued fatwas by considering such sociological aspects that taghayyur (law change) method is used in law enforcement. By adhering to this principle, NU has formulated fatwas to maintain Muslim-non-Muslim relations under the umbrella of the Unitary State of the Republic of Indonesia. In this regard, NU argues that non-Muslims in Indonesia cannot be categorized in terms of the infidel in the nation-state because non-Muslim citizens in the nation-state context are not second-class citizens as contained in the concept of infidel with various types. The implication is the increasing quality of inter-religious relations that are increasingly harmonious in a plural society.الملخص :تناقش هذه الدراسة تاريخ الفتاوى حول العلاقات بين المسلمين وغير المسلمين الصادرة عن معهد بهتول المسائل (LBM)  لتابع لنهضة العلماء من عام  1926 إلى عام  2019. هذا البحث هو نوع من البحث النوعي الذي يركز على دراسة المواد المكتوبة من قبل  LBM. المنظور المستخدم هو دراسة الدين مع تحليل نظري من Joachim Wachفيما يتعلق بأشكال التعبير عن التجربة الدينية ، وخاصة في الشكل الاجتماعي. توصلت هذه الدراسة إلى أنه تاريخياً ، أصدرت جامعة النيل فتاوى من خلال النظر في الجوانب الاجتماعية ، وبالتالي استخدام طريقة التغايور )تغيير القانون  (في إنفاذ القانون. بالالتزام بهذا المبدأ ، قامت NU بصياغة فتاوى للحفاظ على العلاقات بين المسلمين وغير المسلمين تحت مظلة الدولة الموحدة لجمهورية إندونيسيا. في هذا الصدد ، يجادل NU بأنه لا يمكن تصنيف غير المسلمين في إندونيسيا من حيث الكفار في الدولة القومية لأن المواطنين غير المسلمين في سياق الدولة القومية ليسوا مواطنين من الدرجة الثانية كما هو وارد في مفهوم الكفر. بأنواع مختلفة. المعنى الضمني هو الجودة المتزايدة للعلاقات بين الأديان التي تزداد انسجامًا في مجتمع تعددي.Abstrak: Penelitian ini membahas riwayat fatwa hubungan Muslim-Non-Muslim yang dikeluarkan oleh Lembaga Bahthul Masa'il (LBM) Nahdlatul Ulama dari tahun 1926 hingga 2019. Penelitian ini merupakan jenis penelitian kualitatif yang difokuskan untuk mengkaji bahan tertulis LBM. Perspektif yang digunakan adalah kajian agama dengan analisis teori dari Joachim Wach mengenai bentuk-bentuk ekspresi pengalaman beragama, terutama dalam bentuk sosiologis. Studi ini menemukan bahwa dalam sejarahnya, NU mengeluarkan fatwa dengan mempertimbangkan aspek sosiologis, sehingga memakai metode taghayyur (perubahan hukum) dalam penegakan hukum. Dengan berpegang pada prinsip ini, NU telah merumuskan fatwa-fatwa untuk menjaga hubungan Muslim-non-Muslim di bawah payung Negara Kesatuan Republik Indonesia. Dalam kaitan ini, NU berpendapat bahwa non-Muslim di Indonesia tidak dapat dikategorikan dalam istilah kafir dalam negara-bangsa karena warga negara non-Muslim dalam konteks negara-bangsa bukanlah warga kelas dua sebagaimana termuat dalam konsep kafir dengan berbagai jenisnya. Implikasinya adalah meningkatnya kualitas hubungan antar umat beragama yang semakin harmonis di masyarakat plural.


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