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NII-KW 9 or Islamic State of Indonesia for Commandment area 9 is one of Indonesia’s fragment actions. According to the territory, this country is actually invisible because the term capital city and any other parts of the country are only a shadow or the one which they name themselves. The capital city of NII-KW 9 is presumed located in Mahad al-Zaytun, Indramayu. The difference of NII-KW 9 with other Islamic organizations in Indonesia is that NII-KW 9 not only roots in the university but also in usual society. This is because NII still has the basic of traditional and strong mass in several areas. This potency is not obtained by PKS, Hizbut Tahrir Indonesia or even Salafy which only gains some supports from some universities and cities.
Snouck Hurgronje, the advisor of Government of Netherland in Indonesia observed that Islam could be seen from two aspects: ritual and politic. " Give the full freedom to the Indonesian Muslims to conduct their religious doctrines related to the spiritual aspects, and do not give them the full freedom related the political aspects, " his suggestions at the time to the General Governor of Netherland to Indonesia. His view hence inspired the future leaders of Indonesia, Soekarno and Soeharto, particularly in the New Order under the President Soeharto. In the beginnings of his power he freed from the prisons the Masyumi figures, but did not permit to this Muslim organizations to rebirth; he forced all Islamic political parties to merger under one party, the PPP; he forced all political parties and mass organizations to use Pancasila as sole basic; he build hundreds of mosques every month; he supported the formation of ICMI (Association for Indonesian Muslim Intellectuals); he hesitated to capture and sent the prisons who criticized vocally all his policies, and this sad condition goes to continue till more than 30 years of his power. The time of big mutiny come to real condition following the all university students entire the archipelago came down to the streets and demanded Soeharto to resign, or they forced him to come down, and finally the fall of his power happened in 1998 with the sad ending, and it is the logical consequence of his politicization of Islam. Abstrak: Snouck Hurgronje, penasehat pemerintahan Hindia Belanda di Indonesia melihat Islam dari dua aspek: ritual dan politik. " Berilah kebebasan sepenuhnya kepada umat Islam Indonesia untuk mengamalkan ajaran-ajaran agamanya yang bersifat ritual, seperti salat, puasa, haji dan lain sebagainya. Tetapi jangan berikan kebebasan yang penuh kepada mereka dalam hal politik, " sarannya ketika itu. Pendapat ini rupanya menginspirasi presiden Soekarno dan Soeharto di masa berikutnya dalam memerintah rakyat Indonesia. Terutama di zaman Orba, ketika mulai berkuasa, Soeharto membebaskan tokoh-tokoh Masyumi dari penjara, tetapi tetap tidak mengizinkan parpol Masyumi berdiri lagi; menyederhanakan parpol yang beraliran Islam untuk bergabung di PPP; memberlakukan Asas Tunggal bagi semua parpol dan ormas; membangun puluhan masjid setiap bulan; mendukung pendirian ICMI (Ikatan Cendekiawan Muslim Indonesia) untuk menghibur umat Islam Indonesia, dan lain sebagainya. Namun krisis ekonomi dan pengangguran semakin meningkat di setiap kota. Bagi yang melakukan kritik akan ditangkap dan dipenjaran, dan keadaan ini terus berlangsung lebih dari 30 tahun hingga banyak rakyat menderita, pada akhirnya melahirkan protes dan gelombang demonstrasi besar-besaran di seantero Nusantara, dan mengakibatkan kekuasaan Orba tumbang di tahun 1998. Kenyataan pahit ini merupakan akibat logis dari sistem pemerintahannya yang selalu melakukan politisasi terhadap Islam Indonesia.
Pembukaan Senantiasa memohon kepada Allah SWT sebagai Sumber Segala Kebenaran dan Tujuan Hidup, Pergerakan Mahasiswa Islam Indonesia berusaha menggali nilai-nilai moral dari nash agama dan pengalaman sejarah insan pergerakan kedalam bentuk rumusan yang diberi nama Nilai Dasar Pergerakan (NDP). Rumusan ini dibutuhkan untuk memberi kerangka, arti, serta motivasi gerakan sekaligus memberikan legitimasi dan memperjelas apa yang harus dilakukan dalam rangka mencapai cita-cita perjuangan sesuai dengan maksud didirikannya organisasi ini. NDP adalah tali pengikat (kalimatun sawa ") yang mempertemukan warga pergerakan dalam satu cita-cita perjuangan sesuai tujuan organisasi. Nilai Dasar Pergerakan menjadi sandaran organisasi dalam menegakkan Tauhid di kehidupan sehari-hari, sebagai panduan nilai dalam berhubungan dengan Allah, dalam berhubungan dengan sesama manusia dan dalam berhubungan dengan alam. Oleh sebab itu seluruh warga PMII harus memahami dan menginternalisasikan Nilai Dasar Pergerakan, baik secara personal maupun secara bersama-sama. BAB I ARTI, FUNGSI DAN KEDUDUKAN A. Arti NDP adalah rumusan nilai-nilai yang diturunkan secara langsung dari ajaran Islam serta kenyataan masyarakat dan negeri Indonesia, dengan kerangka pendekatan Ahlussunnah wal-Jama " ah. NDP harus senantiasa menjiwai seluruh aturan organisasi, memberi arah dan mendorong gerak organisasi, serta menjadi penggerak setiap kegiatan organisasi dan kegiatan masing-masing anggota. Sebagai ajaran yang sempurna, Islam harus dihayati dan diamalkan secara kaffah atau menyeluruh oleh seluruh anggota dengan mencapai dan mengamalkan iman (aspek aqidah), Islam (aspek syari " ah) dan Ihsan (aspek etika, akhlak dan tasawuf) untuk memohon Ridlo-Nya serta memohon keselamatan hidup di dunia dan akhirat (sa " adah ad-darain). Sebagai tempat hidup dan mati, negeri maritim Indonesia merupakan rumah dan medan gerakan organisasi. Di Indonesia organisasi hidup, demi bangsa Indonesia organisasi berjuang. Sebagai tempat semai dan tumbuh negeri Indonesia telah memberi banyak kepada organisasi, oleh sebab itu organisasi dan setiap anggotanya wajib memegang teguh komitmen memperjuangkan cita-cita kemerdekaan Indonesia. NDP adalah penegasan nilai atas watak keindonesiaan organisasi. Organisasi menggunakan Ahlussunnah wal-Jama " ah sebagai pendekatan berpikir (manhaj al-fikr) untuk memahami, menghayati dan mengamalkan ajaran Islam. Memilih Ahlussunnah wal-Jama " ah sebagai pendekatan berpikir dalam
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Jurnal Politik, 2020
This research examines Indonesian Islamic revivalist movements’ perspectives on the concepts of the nation-state and democracy. The Islamic revivalist movements studied in this research include Hizbut Tahrir Indonesia (HTI), Front Pembela Islam (FPI), Majelis Mujahidin Indonesia (MMI), and Forum Umat Islam (FUI). Following the fall of the authoritarian Suharto’s regime in 1998, Indonesia witnessed an escalation of Islamic activism whose goals revolve around the implementation of Sharia (Islamic law) and, to a certain extent, the reestablishment of a caliphate (transnational Islamic state). To this end, revivalist movements have been staging frequent mass protests, mainly addressing Indonesian government policies that are deemed un-Islamic. Some of the protests have ended violently, which implies that their Sharia and Islamic state goals have become a source of conflict in Indonesian society. This research suggests that this violent activism stems from different versions of the concept of the nationstate and democracy, which disagree with broadly accepted definitions. This research was conducted against this backdrop to analyze each movements’ perspectives on the concept of nation-state and democracy and argues that, despite each movement advocating the implementation of Sharia, their understandings of the concepts of the nation-state and democracy differ.
FTIK IAIN Salatiga, 2017
Religious discourse is one of the most important aspects to be examined in order to understand a social system where religious authorities play a very vital role. Religions have always shaped society in various ways; while at times there have been issues related to religious persecution, at other times religions have also lead to national and societal unity among people. Religious leaders, who are called as ulama in Islam, have the authority and the dominant power to articulate any religious discourse by means of texts, both in written and spoken formats for establishing a social system. There is a strong relationship between the ulama and the ummat which means the believers in an Islamic society. This relationship is often commented with other discourses such as politics, economics and other important ideas in a society. These discourses play a critical role in creating power dominance through creating an authoritarian system where the ulamas feel very convenient to give a verdict on the society regarding any political or social issues. It seems that the ulamas have unquestioned power regarding religion and they use it conveniently in order to superimpose their views even if they are partisan and parochial. Muhammadiyah and Nahdlatul Ulama ( NU) are the biggest Islamic social organization not only in Indonesia but also in the world. Both Islamic organisations have shifted the socio-religious discourses in Indonesia. Muhammadiyah which is earlier established, is well known as modernist Islamic organisation that is very keen to concern on philanthropy. While NU is traditionalist Sunni Islam group and it is as the biggest Islamic social organisation in Indonesia. This organisation was established on January 31, 1926 to preserve the local culture and maintain Aswaja (Ah-al-Sunnah wal Jama’ah) in Indonesia. Abdurrahman Wahid, the grandson of NU founder Hasyim Asy'ari, inherited the leadership from his father, and was later elected Presiden of the Republic of Indonesia in 1999. The NU is visible in the form of accepted traditional culture which is as part of Indonesian culture. The conggres of NU on 1-5 August 2015 declares itself as Islam Nusantara (Archipelagic Islam). This is an ijtihad, theological judgements based on the fundementals of religion, to elevate Islam as rahmat lil ‘alamiin (blessing for the entire universe). It is a concept of Islam which teaches its adherents to live together with others. Besides, this concept is also used to decrease social tensions between Islam and local cultures that have been existed before Islam entering to the society. For Muhammadiyah, Islam is not merely teaching peace but Islam should be progressive in the peaceful coexistence. Therefore Islam is not a religion as such, it is also civilisation. The issues are strongly relevant to current situation of Mulsims in the East and West, which have similar problem called humanity crisis such as Palestine in the East and Islamophobia in the West. However, Muslims still believe that Islamic value will be an alternative value for the future civilization both in the East and West. Besides, Islamic values have proved its history as ethical basis of civilizations. The shared values and cultures have been practised by people in the East and West for long time even when state nation (nationalism) had not been established yet. People to people contact around the world had been taken place to strengthen the shared culture (values). They have similar experience how Islam to manage the country which consists of diversity in culture and at the same time how to encounter social and communal problems such as radicalism, capitalism, and globalisation.
Al-Insyiroh: Jurnal Studi Keislaman, 2022
This research aims to review the Islamic politics of the Kiai affiliated with the religious organization called Nahdlatul Ulama (NU) examining the Kiai's Islamic politics focusing on the social-historical arguments and strategies promoted by the religious elites to keep their role in the lives of Muslims. Within the political dynamics of modern Islamic lifestyle, Kiai still holds their position as honorable figures. The methodology of this study uses the social history school as a research method to see the social background in the Islamic political history of the kiai as well as contains a critical aspect to analyze the dynamics of the kiai's Islamic politics. This study is carried out by reconstructing socio-political events involving traditionalist kiai on the Indonesian political stage from the independence period until the 2019 election. The main finding in this study is that the Islamic politics promoted by the Kiai are based on the Islamic teachings about social conce...
International journal of humanities and social sciences, 2016
Le Coran, considere en Islam comme parole de Dieu, parle de la femme et de ses droits. Vu que la plupart de ses versets sur ce sujet sont polemiques – interpretes differemment – il est important de savoir quelle est la vraie image coranique de la femme. Est-il possible, deja, de connaitre cette "vraie" image? Et les traductions francaises de ce livre ont transmis quelle image de la femme? En etudiant les methodes et types de traductions de ce Livre, nous verrons comment l'image de la femme musulmane transmise a la societe d'aujourd'hui est affectee par un manque de connaissances de la traduction de la langue sacree: travail faible au niveau du decodage des signes langagiers en fonction du paratexte (espace et temps), ignorance du dynamisme inherent de ce genre de texte, et surtout sous-estimation de la signification ultime du texte dans sa situation de la communication pragmatique. Ce qui pourrait etre realisable par la traduction hermeneutique en rapport avec ...
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