scholarly journals Perkembangan Islam di Indonesia Era Reformasi

2018 ◽  
Vol 10 (2) ◽  
pp. 443-458
Author(s):  
M Sauki
Keyword(s):  
Islamic Law ◽  
Religion And Politics ◽  
Reform Era ◽  
Muslim Population ◽  
Islamic Movements ◽  
Public Media ◽  
Islamic Identity ◽  
Islamic Parties ◽  
Islamic Organizations

Islam in Indonesia has existed since in the 7th and became more widespread in the 13th. The success of Islam spread in Indonesia including the most dynamic with the method of cultural and political da'wah. Since the era of independence, Islam has grown rapidly. This paper aims to examine the existence of Islam in Indonesia today, with a review before the reform era and after reform. The Islamic movement can be said to be very influential on Indonesia's independence. This is evident from the role of Islamic organizations and parties. Despite its dominant influence, Islam did not become the official ideology of the Indonesian state after independence, as in the events of the Jakarta Charter, Islamic leaders preferred Pancasila as the principle of a pluralistic state. Uniquely, despite the predominantly Muslim population, Islam is not formally exposed in the system of government. After the Reform Era, many new Islamic parties and organizations were established. In Islamic conception, in general, reform is understood as ishlāh, which is in the ushul fiqh rules "keeping something good from the old and taking on the better of the new." Therefore, Islamic leaders are required to observe the global situation and its influence on Indonesia. Post reform also emerged a variety of radical Islamic organizations, terrorism, and movements that demand the implementation of Islamic law in all forms of order carried by certain Islamic movements, such as Hizbut Tahrir Indonesia and others. These problems make Islam a very sensitive issue: claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Such conditions precisely complicate the development of Islam in Indonesia that should consolidate and strengthen the interests of Islam. Furthermore, this condition is exacerbated also by the emergence of politicization and commercialization of Islamic identity in the context of da'wah, education and public media

scholarly journals PERKEMBANGAN ISLAM DI INDONESIA ERA REFORMASI

2018 ◽  
Vol 10 (2) ◽  
pp. 443-458
Author(s):  
M. Sauki
Keyword(s):  
Islamic Law ◽  
Religion And Politics ◽  
Reform Era ◽  
Muslim Population ◽  
Islamic Movements ◽  
Public Media ◽  
Islamic Identity ◽  
Islamic Parties ◽  
Islamic Organizations

Islam in Indonesia has existed since in the 7th and became more widespread in the 13th. The success of Islam spread in Indonesia including the most dynamic with the method of cultural and political da'wah. Since the era of independence, Islam has grown rapidly. This paper aims to examine the existence of Islam in Indonesia today, with a review before the reform era and after reform. The Islamic movement can be said to be very influential on Indonesia's independence. This is evident from the role of Islamic organizations and parties. Despite its dominant influence, Islam did not become the official ideology of the Indonesian state after independence, as in the events of the Jakarta Charter, Islamic leaders preferred Pancasila as the principle of a pluralistic state. Uniquely, despite the predominantly Muslim population, Islam is not formally exposed in the system of government. After the Reform Era, many new Islamic parties and organizations were established. In Islamic conception, in general, reform is understood as ishlāh, which is in the ushul fiqh rules "keeping something good from the old and taking on the better of the new." Therefore, Islamic leaders are required to observe the global situation and its influence on Indonesia. Post reform also emerged a variety of radical Islamic organizations, terrorism, and movements that demand the implementation of Islamic law in all forms of order carried by certain Islamic movements, such as Hizbut Tahrir Indonesia and others. These problems make Islam a very sensitive issue: claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Such conditions precisely complicate the development of Islam in Indonesia that should consolidate and strengthen the interests of Islam. Furthermore, this condition is exacerbated also by the emergence of politicization and commercialization of Islamic identity in the context of da'wah, education and public media.

scholarly journals UPAYA MENEKAN ANGKA KEMISKINAN SERTA PEMERATAAN PENDAPATAN NASIONAL MELALUI PEMBANGUNAN EKONOMI BERBASIS ZAKAT

2017 ◽  
Vol 24 (1) ◽  
pp. 120
Author(s):  
Dwi Ratna Indri Hapsari
Keyword(s):  
Islamic Law ◽  
Standard Of Living ◽  
Role Of Government ◽  
Muslim Population ◽  
The Rule Of Law ◽  
Economic Problems ◽  
Role Of The State ◽  
State And Society ◽  
Distribution Of Income

Poverty is a state of people who are not able to meet their needs. As a result, people cannot live a decent so that their standard of living decline. Differences of community groups with specific earnings income gaps cause problems. Therefore, the necessary role of government in equalizes the distribution of income distribution. Starting from the economic problems then came the idea of sharia, namely optimization zakat is obligatory for Muslims to remember Indonesia is the country with the largest Muslim population in the world. Indonesia is not a religious country, but a country with a predominantly Muslim, the middle ground is needed, namely the role of the state and society in the two positions together. When zakat management is conducted in accordance with Islamic law, the mandate, expediency principle, justice and the rule of law as well as integrated it can undoubtedly reduce poverty and income inequality in Indonesian.

Religion and Politics in Egypt: The Ulema of Al-Azhar, Radical Islam, and the State (1952–94)

1999 ◽  
Vol 31 (3) ◽  
pp. 371-399 ◽  
Author(s):  
Malika Zeghal
Keyword(s):  
Islamic Law ◽  
Religion And Politics ◽  
The State ◽  
Modernization Theory ◽  
Religious Institution ◽  
Social Reforms ◽  
Political Actors ◽  
Vast Literature ◽  
Region Filling

A vast literature has been produced since the 1980s on the emergence of Islamist movements in the Middle East. This literature offers different rationales for the emergence of new kinds of foes to the political regimes of the region. Filling the void left by the leftist opposition, the Islamist militants appeared around the 1970s as new political actors. They were expected neither by the state elites, which had initiated earlier modernizing political and social reforms, nor by political scientists who based their research on modernization-theory hypotheses. The former thought that their reform policies toward the religious institution would reinforce their control of the religious sphere, and the latter expected that secularization would accompany the modernization of society. The surprise brought by this new political phenomenon pushed observers to focus mainly on the Islamists and to overlook the role of the ulema, the specialists of the Islamic law, who were considered entirely submitted to the state.

scholarly journals Proses Akomodasi Hukum Islam Kedalam Hukum Pidana Nasional

2015 ◽  
Vol 3 (2) ◽  
pp. 225-246
Author(s):  
Mara Sutan Rambe
Keyword(s):  
Criminal Law ◽  
House Of Representatives ◽  
Islamic Law ◽  
Criminal Code ◽  
Reform Era ◽  
Colonial Era ◽  
New Era ◽  
Old Order ◽  
Current Reform

Abstract: The process of accommodation of Islamic law into the National Criminal Law. The process of accommodation of Islamic law into the national criminal law, actually has been running since the days of the empire, the Dutch colonial era, the era of independence, the days of the old order, up to the current reform era. But its existence continues to be fought by most Muslims in Indonesia, including in the field of criminal law. It is based on the assumption that with the enforcement of the Islamic penal code, the crime that is increasingly spread in the midst of society can gradually be reduced. Accommodation of the Islamic criminal law in the reform era has entered a new era that, with the implementation of caning in Aceh. It is inseparable from the role of politicalparties / member of the House of Representatives. Therefore, need to carefully look at the stage where ideas and materials of Islamic criminal law began to be accommodated into the "Draft Criminal Code" to be formed, because the bill which will be transformed into law in force and binding, after it was enacted.  Abstrak: Proses Akomodasi Hukum Islam ke Dalam Hukum Pidan Nasional. Proses akomodasi hukum Islam kedalam hukum pidana nasional, sebenarnya telah berjalan sejak jaman kesultanan, jaman kolonial Belanda, jaman kemerdekaan, jaman orde lama, sampai dengan jaman reformasi saat ini. Namun eksistensinya terus diperjuangkan oleh sebagian umat Islam Indonesia, termasuk dalam bidang hukum pidana. Hal ini didasari oleh anggapan bahwa dengan diberlakukannya hukum pidana Islam, maka tindak pidana yang semakin hari semakin merebak di tengah-tengah masyarakat sedikit demi sedikit dapat terkurangi. Pengakomodasian hukum pidana Islam pada era reformasi telah memasuki era baru yaitu, dengan diterapkannya hukuman cambuk di Provinsi Nanggroe Aceh Darussalam. Hal ini tidak terlepas dari peran partai politik/anggota DPR RI. Karenanya, perlu disimak pada tahapan mana ide dan materi hukum pidana Islam mulai terakomodasi ke dalam “RUU KUHP” yangakan dibentuk, karena RUU tersebut yang akan menjelma menjadi undangundang yang berlaku dan mengikat setelah disahkan.  DOI: 10.15408/jch.v2i1.1846

scholarly journals PENGEMBANGAN MANDATORI ZAKAT DALAM SISTEM ZAKAT DI INDONESIA

2021 ◽  
Vol 13 (1) ◽  
pp. 1
Author(s):  
Adang Budaya ◽  
Syamsuddin Ali Nasution
Keyword(s):  
Social Care ◽  
Islamic Law ◽  
Economic Sustainability ◽  
Muslim Country ◽  
Muslim Population ◽  
Management Procedures ◽  
The World ◽  
The Status ◽  
State Income ◽  
Islamic Identity

Indonesia is a country with the most Muslim population in the world. According to Global religius future, at the beginning of 2020, 87% of its citizens were Muslims or around 209.12 million people. This is very potential for the development of zakat in Indonesia. Because basically, muzakki will still be there every year or month so that economic sustainability will be maintained and sustainable. Zakat has three fundamental functions, namely to purify the soul, blessing fortune and as an expression of social care for others. Zakat is a mandatory command of God to Muslims stated in the Qur'an and the Hadith of the Prophet Muhammad. The pillars of Islam as the five foundations of Islamic identity, are the driving force in increasing piety. Coupled with the six pillars of faith as a basic manifestation of our faith in Allah Subhanahu Wa Ta'aalaa. However, what remains a problem is that Indonesia, with the status of the largest Muslim country in the world, has not been able to break the zakat into a source of state income as well as taxes. Zakat is still voluntary. While the 2011 Zakat Law No. 23 concerning the Management of Zakat only requires amil and its management procedures, which must follow the guidelines of Islamic law.Keywords : Zakat; Sharia; Islamic Law.

scholarly journals L’Indonésie : Interactions et conflits idéologiques avant la Deuxième Guerre mondiale

2005 ◽  
Vol 17 (1) ◽  
pp. 49-61
Author(s):  
Modj-ta-ba Sadria
Keyword(s):  
Political Thought ◽  
Religion And Politics ◽  
History Of Political Thought ◽  
Coup D'etat ◽  
Nationalist Movement ◽  
Social Democratic ◽  
Islamic Movements ◽  
The Social ◽  
History Of ◽  
Islamic Parties

Since the dawn of the 20th century, three ideologies have been constantly interacting in the Indonesian society, namely Islam, Marxism, and nationalism. Each has played a striking role in the evolution of the movement for independence - which led to independence in 1945. And today each of them wonders to what extent it has been responsible for the coup d'État by General Suharto in 1965. Since in the current situation, the relations which exist between these three trends of thought, in many respects, are reminiscent of those which prevailed during the interwar years, a study of that period may shed new light on an important moment of the history of political thought in Indonesia. The question of relations between Islamic, nationalist, and Marxist thought is a prevalent issue in a country where a population of Muslim creed is held in subordination, and where there exist s an important leftist intellectual movement, with or without a significant working class. Through the history of the anti-Dutch nationalist movements, through the rise of various Islamic movements (Pan-Islamism, the moderen, the "laity") and that of the Islamic parties linked to them (Sarekat Dagang Islam, Sarekat Islam), through the expansion of the social-democratic, socialist and communist parties (ISDU - Indian Social Democratic Union ; PKI - Perserikaten Kommunist de India ; Sarekat Rakjat - People's Association), and finally, through Sukarno's efforts to conciliate all these movements with a view to independence, an attempt is made to show that, in the evolution of the nationalist movement in Indonesia, there are two inherent elements, namely the socialist ideology and Islam. In the light of the case of Indonesia, it is therefore tempting to consider religion and politics as being symbiotic ideologies.

Peran Bank Syariah: Menuju Perekonomian Masyarakat Madani

2019 ◽  
Vol 1 (2) ◽  
pp. 131-144
Author(s):  
Dini Maulana Lestari ◽  
M Roif Muntaha ◽  
Immawan Azhar BA
Keyword(s):  
Financial Markets ◽  
Islamic Law ◽  
Financial Service ◽  
Islamic Banks ◽  
Free Society ◽  
The Public ◽  
Turn On ◽  
The People ◽  
Strategic Role

Islamic banks are present in the community as financial institutions whose activities are based on the principles of Islamic law for the benefit of the people. This study aims to determine the strategic role of Islamic Banks as financial service institutions, the importance of the existence of Islamic Banks and Islamic-based markets and financial instruments in them. In its development, Islamic banks have a role as institutions that turn on public funds, channel funds to the public, transfer assets, liquidity, reallocation of income and transactions. In the Indonesian economic system, the existence of Islamic Banks is important as an alternative solution to the problem of conflict between bank interest and usury. Islamic financial markets and instruments provide a free society of interest and follow a different set of principles. Distribution of profit/ loss according to evidence of participation in the management fund. The division of rental income in the form of musharaka.

Islamic Awakening and Its Role in Islamic Solidarity in Malaysia

2018 ◽  
Vol 29 (1) ◽  
pp. 98-125
Author(s):  
Saodah Abd. Rahman ◽  
Abu Sadat Nurallah
Keyword(s):  
Islamic Law ◽  
Evolutionary Process ◽  
Political Stability ◽  
Well Being ◽  
Islamic Education ◽  
Insurance Companies ◽  
Islamic Banking ◽  
Way Of Life ◽  
Youth Movement ◽  
Islamic Parties

The Islamic Awakening in Malaysia has brought about the consciousness of adopting and practicing the Islamic way of life. The process of implementing the principles of Islam is based on a gradual evolutionary process, rather than a drastic approach. Therefore, the selective implementation of Islamic law has been carried out relatively smoothly. For that reason, various institutions have been established ‒ such as, Islamic universities, Islamic banking and insurance companies, and other Islamic organizations and institutions. The case studies in this article related to Malaysia are: The Pan-Malaysian Islamic Party (PAS), Angkatan Belia Islam Malaysia – ABIM (Malaysian Islamic Youth Movement), and some Islamic institutions, which play important roles in the Islamic Awakening and solidarity in Malaysia. The PAS and ABIM are the prominent Islamic parties and movements, respectively, which can be regarded as the driving force behind the Islamic Awakening in Malaysia. Based on a tridimensional perspective ‒ that is, socioeconomic well-being and the strength of the expansion of Islamic education, and political stability ‒ this study highlights the accomplishment of Islamic Awakening in Malaysia.

scholarly journals Standard Quality Banking Services of Islamic Banks

2018 ◽  
Vol 8 (1) ◽  
pp. 301
Author(s):  
Haneen A. Al-Khawaja ◽  
Barjoyai Bardai
Keyword(s):  
Islamic Law ◽  
Theoretical Aspect ◽  
Islamic Banking ◽  
Islamic Banks ◽  
High Confidence ◽  
Banking Services ◽  
Standard Quality ◽  
Definition Of

This research discusses in detail the theoretical aspect of the quality standards of banking services of traditional Islamic banks. The criterion of "Shari'ah Compliance" was added by the researcher to the importance and role of dealing with Islamic banks, the definition of this standard and its importance, how to test it for banks as well as how, without the legitimate commitment of these banks to what is classified as Islamic from the foundation, we focus on the importance of the existence of a legal commitment to any Islamic bank to achieve the quality of Islamic banking services of high quality in accordance with Islamic law and laws to achieve a high confidence in the customers who belong to him and deal with his Conspiracy.

Evolving Views of Islamic Law in Turkey

2013 ◽  
Vol 28 (2) ◽  
pp. 467-487 ◽  
Author(s):  
Russell Powell
Keyword(s):  
Islamic Law ◽  
Empirical Studies ◽  
Exceptional Case ◽  
Legal Norms ◽  
Muslim Countries ◽  
Law And Politics ◽  
Legal Opinions ◽  
Turkish Constitution ◽  
The Relationship

The tradition of Kemalist secularism (laiklik) in Turkey is often cited to distinguish Turkey as an exceptional case among predominantly Muslim countries. While it is true that the Turkish Constitution, laws, and legal opinions approach the relationship between the state and religion very differently than those of Iran, Saudi Arabia, Egypt, or even Indonesia, it would be wrong to underestimate the role that religion plays in the formation of Turkish legal norms, including citizen understanding of those norms. There is a wealth of literature describing the nature of Turkish secularism and its evolution. A number of both quantitative and qualitative studies inquire about the preference forShari'aamong Turkish voters. The typical question asks whether respondents favor the establishment of aShari'astate. Over the past fifteen years, these surveys have received response rates ranging between five and twenty-five percent in favor of such a state. However, these results are extremely problematic, because they do not provide any context or meaning for “the establishment of aShari'astate,” either for those who favor it or for those who oppose it. This study begins to unpack the range of possible meanings attributed toShari'awithin Turkey, both among voters and among intellectuals, as a framework for future empirical studies and as a basis for deeper understandings of the role of Islam within Turkish law and politics.

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