scholarly journals PEMIKIRAN MUHAMMAD NATSIR TENTANG AGAMA DAN NEGARA

2021 ◽  
Vol 5 (02) ◽  
pp. 193
Author(s):  
Ainul Badri

Natsir's view of the relationship between Islam and the state is that religion is not merely a ritual of worship in everyday terms such as prayer or fasting, but religion includes all principles, boundaries in muamalah and social relations. Therefore, in order to ensure that these rules and standards can apply and run as they should, it is necessary and not necessary, there must be strength in social life in the form of power in the state, as warned by the Prophet Muhammad to Muslims that Allah is Allah. holder of the ruling power. It seems that Natsir wants to emphasize that Islam and the state are integrally related, even symbiotic, that is, they are reciprocally related and need each other. In this case, religion needs a state, because with religion and the state it can develop in the field of ethics and morals. This is because in Natsir's understanding that Islam is a complete teaching. Islamic teachings do not contain other aspects such as the field of law regarding statehood, so the establishment of a state is a necessity as argued by H.A.R. Gibb, For Natsir Islam is not just a religion, but also a complete civilization. For that in Islam it is irrelevant to separate Religion from the State because universal Islamic values cannot be separated from the idea of forming a state.

1970 ◽  
Vol 4 (2) ◽  
pp. 284-295
Author(s):  
Muridan Muridan

M. Natsir was one of the most prominent figures in religious discourse and movement in Indonesia. He was ada’wa reformer as well as a politician and a statesman.His most well known ideas were about the relationship between Islamand state, Islam and Pancasila, and his idea on da’wa. He stated that a country would be Islamic because of neither itsformal name as an Islamic state nor its Islamic state principles. The principles of the state could be generally formulated aslong as they referred to the Islamic values. Natsir also stated that the essence of Pancasila didn’t contradict with Islam; evensome parts of it went after the goals of Islam. However, it didn’t mean that Pancasila was identical with Islam. In relation toda’wa, he stated that it should be the responsibility of all Muslims, not only the responsibility of kiai or ulama. To make a da’wamovement successful, he suggested that it needed three integrated components; masjid, Islamic boarding school, andcampus.


1970 ◽  
Vol 3 (1) ◽  
pp. 63-74
Author(s):  
Muridan Muridan

M. Natsir was one of the most prominent figures in religious discourse and movement in Indonesia. He was ada’wa reformer as well as a politician and a statesman. His most well known ideas were about the relationship between Islamand state, Islam and Pancasila, and his idea on da’wa. He stated that a country would be Islamic because of neither itsformal name as an Islamic state nor its Islamic state principles. The principles of the state could be generally formulated aslong as they referred to the Islamic values. Natsir also stated that the essence of Pancasila didn’t contradict with Islam; evensome parts of it went after the goals of Islam. However, it didn’t mean that Pancasila was identical with Islam. In relation toda’wa, he stated that it should be the responsibility of all Muslims, not only the responsibility of kyai or ulama. To make ada’wamovement successful, he suggested that it needed three integrated components; masjid, Islamic boarding school, andcampus.


2020 ◽  
pp. 116-121
Author(s):  
Kseniia Ivanova

Problem setting. One of the subsystems of the National Innovative System is the field of technology transfer. Considering the NIS from the point of view of the interests pursued by its participants (subjects), the mechanism introduced by the legislator, providing legal regulation of certain social relations, directly depends on what interests they pursue. Analysis of recent researches and publications. The following scientists drew attention to the problems of regulation of relations in the field of technology transfer: O. M. Davydiuk, Yu. M. Kapitsa, D. S. Makhnovsky, V. S. Milash, O. P. Orlyuk, B. M. Paduchak, O. E. Simson. However, further study of these relations remains relevant especially in view of the constant updating of current legislation. Target of research is to analyze the mechanisms for satisfying the interests of participants (subjects) of technology transfer, which are introduced in the current legislation and are proposed for the future. Article’s main body. Considering the national innovative system from the point of view of the interests pursued by its participants (subjects), we can distinguish the interests of the author of the technology, recipient, technology donor and the state, whose interests determine the overall vector of the transfer process. The primary subject in technology transfer is the author of the technology – an individual who can act as a direct participant (subject) of technology transfer and be its donor, who independently decides the legal fate of the technology and / or its components. However, the author of the technology may not be a donor when it comes to the relationship between him and his employer as a performer of scientific research and development work for the budget. In this case, although the technology is created by the direct work of the author-employee, property rights to the technology are assigned to the enterprise, research institution, organization or institution of higher education as the executor of these works (organization-developer), and the author is entitled to royalties. Thus, a compromise is reached between the parties and provides the necessary balance of interests of the employer and the author. In the transfer of technology, which occurs through the conclusion of the contract, the interests of the parties to the contract are mutually conditioned. These entities, realizing their property interests, act in contractual relations on the principle of dispositiveness, ie equality of the parties, and the state does not interfere in these relations. And only when the sphere of interests of the subjects of transfer affects the interests of the state, the relationship is complicated by the establishment of additional requirements and / or procedures (in particular, the export of technologies created or purchased from the budget). The interest of the state in this case is due to the purpose of preserving national and technological security, control over the misuse of budget funds during the financing of R & D, solving other strategic tasks. The protective mechanism of legal support of the state’s interests introduced in the Law is implemented through the establishment of requirements for the use of technology and / or their components, created or purchased for budget funds, mainly on the territory of Ukraine; conducting state expertise for technologies and / or their components, which are purchased for budget funds (including through their import). Meanwhile, the world practice is aware of other means aimed at protecting the interests of the state, such as control over the re-export of technology in order to eliminate the possibility of further transfer of technology from its donor to others. Conclusions and prospects for the development. The field of technology transfer is characterized by a combination of imperative and dispositive methods of legal regulation. When concluding a technology transfer agreement, the parties agree on its terms, based on their own interests and the requirements for certain types of agreements. However, lawyers note: the wider the range of interests (individual, group), which are directly or indirectly affected by the contract, the more important should be the degree of legal regulation. Therefore, when it comes to the interests of the state, the legislator should not neglect the ability to imperatively determine the requirements to be met by the parties in technology transfer and which provide for the implementation of additional incentives for the introduction of domestic technologies into circulation, their practical application in production.


2020 ◽  
pp. 304-318
Author(s):  
Ikhtiar Hatta

This study suggests the application of the syiar method as part of the relationship between the Alawiyyin to build their unity in living their social life with other communities. This study applies a historical approach that looks at how the Alawiyyin started with the construction of a social arena through an operational life order with Islamic faith and the noble values of the Alawiyyin, how the Alawiyyin lives and maintain the existing order in social relations. The results shows that through the institutions, norms, and symbolic apparatus covering the life of the Alawiyyin. Functionally, it could support their existence as a foreign Alawiyyin community in Maluku. Furthermore, this study reveals that the Alawiyyin builds their social arena by relating religious life and daily life practices. Through the teaching mode of the life of his ancestors, the prophet Muhammad, can form belief and devotion to Allah. In addition, it contributes positively to maintaining the lineage (genealogy) of the Alawiyyin in the middle of the arena of social life that continuously mix through the process of amalgamation. Apparatus that supports stability, commitment to love/loyalty of those around them is maintained through practice, grave pilgrimage, reading ratib, dhikr, proselytization, becoming a muhibbin, tasawuf, tawassul, barsanji, and kafaah marriage.


Harmoni ◽  
2018 ◽  
Vol 16 (2) ◽  
pp. 218-240
Author(s):  
M. Alie Humaedi

The relationship between Islam and Christianity in various regions is often confronted with situations caused by external factors. They no longer debate the theological aspect, but are based on the political economy and social culture aspects. In the Dieng village, the economic resources are mostly dominated by Christians as early Christianized product as the process of Kiai Sadrach's chronicle. Economic mastery was not originally as the main trigger of the conflict. However, as the political map post 1965, in which many Muslims affiliated to the Indonesian Communist Party convert to Christianity, the relationship between Islam and Christianity is heating up. The question of the dominance of political economic resources of Christians is questionable. This research to explore the socio cultural and religious impact of the conversion of PKI to Christian in rural Dieng and Slamet Pekalongan and Banjarnegara. This qualitative research data was extracted by in-depth interviews, observations and supported by data from Dutch archives, National Archives and Christian Synod of Salatiga. Research has found the conversion of the PKI to Christianity has sparked hostility and deepened the social relations of Muslims and Christians in Kasimpar, Petungkriono and Karangkobar. The culprit widened by involving the network of Wonopringgo Islamic Boarding. It is often seen that existing conflicts are no longer latent, but lead to a form of manifest conflict that decomposes in the practice of social life.


2013 ◽  
Vol 9 (1) ◽  
Author(s):  
Sara Carpenter ◽  
Genevieve Ritchie ◽  
Shahrzad Mojab

This paper takes up the theorization of the dialectical relationships between consciousness, praxis, and contradiction by drawing primarily on the work of critical feminist and anti-racist scholars Roxana Ng and Paula Allman. Beginning with the important Marxist theorizations of the lives of immigrant women, the state, and community services made by Roxana Ng, we move forward with asserting that Roxana’s commitment to making social relations of power and exploitation ‘knowable’ and ‘transformable’ is based on a complex and revolutionary articulation of the relationship between thinking and being. This dialectical conceptualization of praxis is necessary for any potentially coherent revolutionary feminist anti-racist project. The challenge posed by Roxana is two-fold: not only how best to ‘know’ the world, but how to teach this analysis and generate revolutionary practice.


Antiquity ◽  
2015 ◽  
Vol 89 (343) ◽  
pp. 228-230
Author(s):  
Katina T. Lillios

Reading these two books is like peering into a magnifying lens. One is able to focus in and reflect on small details, but is also made aware that these details are inextricably linked to, and informed by, other elements in the field of view. In Material relations: the marriage figurines of Prehispanic Honduras and Maya figurines: intersections between state and household, the authors carry out focused analyses of ceramic figurines from pre-Hispanic Mesoamerica. Through the theoretical lenses of materiality, practice and mimesis, they show how figurines, as individual objects or assemblages, created social life through their portability, transferability and biographies. Furthermore, because of their association with households, they show how figurines can speak to the lives of women, children and commoners, the dynamics of households, and the relationship between non-states or culturally peripheral areas and the state. These two books stand as nuanced exemplars of microscale approaches in archaeology and a concern with intimate practices to reveal larger social phenomena.


2019 ◽  
Vol 3 (2) ◽  
pp. 106
Author(s):  
Budi Nurhamidin ◽  
Arifin Kusuma Wardani

<pre><em>This study aims to see and analyze the relationship between religion and the state towards the Here Krisna sect as a spiritual movement found in Hinduism. This research uses a qualitative method with a case study approach. The problem in this study is whether there is a religious politics that occurs in Hinduism and how the relationship between religion and the state. In this regard, the points that will be elaborated by researchers include the background of the emergence of Here Krishna, the teachings conveyed, the vision of transformation, religious politics, and the relationship between religion and the state. The research results obtained that the emergence of the Here Krina stream does not become a problem for the PHDI because its existence does not make people uneasy about Hindus in general, as well as the relationship between religion and state philosophically the first precepts that read the Almighty God is based as a philosophical basis for national life and state. From the results of this study it can be understood that the Here Krisna stream can exist because it is based on Hinduism, which is an official religion and its social norms do not interfere with social life and its teachings do not conflict with the ideology of the nation as the basis of the state.</em><em></em></pre>


2019 ◽  
Vol 14 (1) ◽  
pp. 27
Author(s):  
Yayan Suryana

This paper presents an analysis of the death rituals carried out by Muslims in the Priangan region known as ngajahul. Ngajahul is done on the sixth or seventh day after death. Analysis of the ritual of death illustrates that the ritual of death is not only a spiritual-fiqhiyyah aspect, but also has a role in describing social relations. The graveyard that lay in the cemetery, not only shows the grave, but also describes the relationship between the deceased, the family and the social environment. This research in a sociological perspective produces the concept that the rituals of death and society, especially Muslim societies in various aspects are referred to as containing social cohesion. This concept illustrates that death rituals are not as depicted in recitation forums that see death rituals as a tradition laden with rituals that are spiritually nuanced. Ngajahul is a tradition that produces social interaction and involvement in social life that is produced simultaneously. Key Words : Ngajahul, Ritual, Social cohesion, fiqhiyyah


Author(s):  
Elly Warnisyah Harahap ◽  
Syahrin Harahap ◽  
Amroeni Drajat

This paper describes the thoughts of Abdurrahman Wahid (Gus Dur) about religion and democracy. Abducting Abdurrahman's thoughts about religion and democracy today is not only relevant, but important, especially in the midst of various radicalism issues that are currently being discussed today. The issue of radicalism which is generally directed at Muslims is suspected because of the desire of a group of Muslims to make Islam appear in its formal form in this country, in other words they want to make Indonesia an Islamic state. This desire which was opposed by Abdurrahman by considering the plurality of the nation, especially according to Abdurrahman, there is no standard provision of the state in Islam. By using library data, it is concluded that specifically in seeing the relationship between Islam and democracy there are three kinds of responses, namely integrative, facultative, and confrontational. In addition, Abdurrahman firmly said that Islam does not need to be present in a formal form in this country, just enough substance that is when Islamic values are realized in democracy, because the teachings of democracy do exist in Islam.


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