ZAKI NAGUIB MAHMOUD’S THOUGHT ON IDEAL POLITICS (From Social-Criticism to Liberating-Nationalism)

The discourse on political dynamics in Islamic (Arabic) countries leaves a debate that will never end. One of the Muslim thinkers who contributed to the concept of Islamic politics was Zaki Naguib Mahmoud. Although he was not as popular as other thinkers, in the context of Islamic politics, the presence of Zaki's thoughts made Islamic political discourse more dynamic. Zaki offered some criticisms and conceptual proposals for political discourse, namely a political concept that is not only oriented to the struggle for power, but a political concept that liberates, prospers, and always tries to build a better order of life. Zaky was here to oppose the tyranny of power and the hegemony of the majority over the minority. For the Arabs, the realization of such a political vision is not impossible, considering that they have a noble heritage in the form of a spirit of nationalism rooted in the era of their predecessors. It is this spirit that should be able to establish political order and liberate the Arab country from backwardness, decline, and moral degradation.

Geliat Politik Islam Lokal di Indonesia Tahun 1998-2021 (Studi Politik Islam Daerah Kediri, Aceh Dan Sumenep.

This article examines Islamic political governance in Indonesia. Islamic political revival began in the reform era. Reform era provides democratic space for national political parties and local political parties in exploring democracy in the regions. Islamic politics in the region has different forms in carrying it out and does not lose the side of locality because it is in accordance with the socio-cultural conditions of the local community. Islamic politics in kediri by adjusting the socio-cultural condition the people tidak kagetan so that the form of Islamic politics kediri is an tolerant. Politics Islamic in sumenep etnic islam politics with the philosophy “bhuppa’, bhabu’, guru, rato” the from of leadership respect the kiai as a teacher and rules. Islamic politics in aceh with characteristics maintains Islamic politics in accordance with Allah provisions.

FROM KHILÂFAH TO MODERN STATE: The History of Islamic Political Transformation

This article discusses the dynamic and changes in Islamic political history. Rather than focuses on the Islamic doctrine, it focuses on the characteristics of each historical period. Through historical approach, this study reveals that Islam and state-politics are two sides of a coin. Since the beginning of Islam, it has been intertwined with state politics. Nevertheless, the history of Islamic politics has many faces. There is no standard shape or entity of Islamic politics. Changes and variation are the result of the Islamic ummah’s efforts to develop political institutions that suit the demand of the era while trying to adhere to the Islamic teachings. This dynamic is seen in the changes from the era of the Prophet PBUH, the era of the four main Caliphs, up to the era of the large dynasties. In this modern era, the Islamic politics experiences a crisis due to the downfall of the old Islamic political entity (the caliphate) and the interaction with the modern west-political ideas. Various thoughts and political concepts tries to provide answers for the appropriate Islamic political shape/entity for this new era. However, currently a standard and ideal shape for an Islamic political entity is yet to be found.

The purposes of Islamic sharia politics: مقاصد السياسة الشرعية

In this research a study of the goals of Islamic politics. He talked about the concept of the objectives and their types, and concept of legal politics, then he separated the objectives sought by the street from the jurisprudence of Sharia policy, the researcher wanted to clarify the objectives of politics and highlight the purpose of its jurisprudence, and to show the beauty and merits of the law in this regard, and correct the course of political action to comply with the legitimate objectives. The research was conducted after extrapolating the texts of Sharia and the words of the jurists on the topic of Sharia policy, the legal policy was generally intended to preserve the worldly interests of the people, such as achieving security, services and civilized development, and eschatological interests, such as preserving religion and spreading moral values and science. The research recommended teaching the purposes of Sharia policy to researchers and those working in politics, and need to activate political jurisprudence in contemporary calamities according to the purposes of political law.

AHLUSSUNAH WAL JAMAAH'S POLITICAL PRACTICES IN POST-REFORM INDONESIA

Islamic politics in Indonesia is very distinctive and has characteristics as a reflection of Indonesian Muslims who understand ahlussunnah wal jamaah so that the aspect of compromise and promoting togetherness, and attaching importance to stability is undeniable. However, that was before, later after the reformation, when the faucet of freedom was opened in Indonesia, many political ideologies entered Indonesia. They tried to change the established Indonesian political order, such as the emergence of the sharia formalization movement, the desire to establish an Islamic state, and the Islamic caliphate. The political activity of this model is increasingly visible in the era of President Jokowidodo as a symbol of resistance. This paper tries to elaborate and analyze with a descriptive analysis system on the phenomena in post-reform Indonesia. It is interesting because there are symptoms that the political doctrine of Aswaja will be defeated by the momentary political doctrines and the doctrines of khilafahism. However, during this upheaval, Aswaja's power and doctrine proved to endure despite the worrying erosion. Politik Islam di Indonesia sangat khas dan berkarakteristik sebagai cerminan umat Islam Indonesia yang berpaham ahlussunnah wal jamaah, sehingga aspek kompromi dan mengedepankan kebersamaan dan mementingkan stabilitas angat kentara. Tapi itu dulu, belakangan pasca refeormasi, ketika kran kebebasan dibuka di Indonesia, banyal ideology politik masuk ke Indonesia dan berusaha merubah tatanan politik indonnesia yang sudah mapan, seperti munculnya gerakan formalisasi syariah, keinginan mendirikan Negara Islam, dan khiafah islamiyah. Bahkan aktifitas politik model ini semakin kentara di ere Presiden Jokowidodo sebagai symbol perlawanan. Tulisan ini mencoba mengelabirasi dan menganalisis dengan system analisis deskriptif terhadap fenomena yang terjadi di Indonesia pasca reformasi. Hal ini menarik karena ada gejala doktrin politik aswaja akan terkalahkan oleh doktrin politik sesaat dan doktin-doktin khilafihisme. Namun, di tengah pergolakan ini, kekuatan aswaja dan doktrinnya terbukti dapat bertahan walau di tengah erosi yang mengkhawatirkan.

Post-Islamism: The New Face of Political Islam in Indonesia

Movement of Islamic politics in post- Islamism is movement ideology in the discourse of contemporary Islamic studies in Indonesia are being crowded discussed. Post-Islamism first time emerged as the faces of Islam political supporters of the ideology of Islamism in contensasi election of the general governor of Jakarta in 2017 through action to defend Islam on 2nd December 2016 or what is known as the 212 movement. This article aims to examine in detail the emergence of post-Islamism as the new face of political Islam in Indonesia and how post-Islamism is built into a "new manifesto" in the Political Islam movement in Indonesia, based on the reading of political anthropological theory. The method that is used is a literature review by using primary data and secondary. Results of the study showed that the movement of political Islam, post-Islamism, still need further study and comprehensive. The term post- Islamism has not been able to uncover the basic facts about how the terms of the force, lived, and could become the ideological basis for the movement of Islam politics its self.

KEKUASAAN POLITIK ISLAM DI ANDALUSIA: PINTU GERBANG MENUJU RENAISANCE EROPA

The triumph of Islamic politics in Andalusia (Spain) is one of the most glorious historical assets of Islam. In addition to the glory of Islam in Baghdad, Andalusia became an important civilization milestone as a bridge for Europe to pick up the enlightenment and golden phase. Although, the contribution of Islam to the glory of Modern Europe is not widely echoed by Western historians, the traces of its history cannot be erased. Through the works of Muslim intellectuals, such as Ibn Rushd, Ibn Bajah, Ibn Khaldun, and so on, Europeans were reminded of the classical traditions of their ancestors. The study of Islamic philosophy initiated by Muslim philosophers succeeded in reviving the classical tradition of Greek philosophy. This kind of scientific climate later became the trigger for the birth of the reform, renaissance, and modernization movements in mainland Europe. Undeniably, the political and intellectual triumph of Islam in Andalusia, which was geographically more accessible to Europeans than the Abbasids in Baghdad, became an important bridge for the rise of Europe to the pinnacle of modern civilization.

Fikih Siyasah dan Tantangan Pendidikan Multikultural

The study of looking for a good educational format in a multicultural country like Indonesia will continue to be interesting, because it will experience a number of challenges to be faced. In addition to the challenges of multicultural education in terms of concepts, challenges will also arise in the perspective of the Siyasah Jurisprudence which is interpreted in the Islamic political order because in Indonesia the majority of the population is Muslim. This scientific work aims to answer the problem formulation of the challenges of multicultural education both in terms of concepts and from the point of view of pandanus fiqh siyasah (Islamic politics). The method used in this research is a descriptive research library with a rationalistic qualitative research analysis. The challenge of multicultural education will be the rejection of a group of Muslims who have not fully understood the meaning of multiculturalism. They think that the concept of Multicultural Education that has been initiated is wrong. In the viewpoint of fiqh siyasah, the challenge of multicultural education is in terms of regulations that have no specific (specific) legal umbrella governing the concept of multicultural education oriented to Maqoshidu As-Syari'ah.