Journal articles on the topic 'Civil Islam'
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Roswantoro, Alim. "CIVIC VALUES DAN ISLAM: Islam Awal dan Potret Pembangunan Civil Society." Jurnal Ilmiah Ilmu Ushuluddin 10, no. 1 (March 10, 2016): 23. http://dx.doi.org/10.18592/jiu.v10i1.743.
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Civic Values dewasa ini telah menggejala di berbagai negara suatu cita-cita sosialyang dikemas dalam bentuk pendidikan kewargaan atau civic education yang memilikiarti yang sangat penting dan strategis bagi kelangsungan kehidupan berbangsa danbernegara. Jika dianalisis dari paradigma kultur mana kedua masyarakat itu lahirdan tumbuh, perbedaan asasiah antara Masyarakat Madani dan civil society akantampak. Jika kembali kepada kultur para filosof sosial Barat abad ketujuh belas dimana wacana civil society itu mulai digulirkan, maka civil society di Barat lahirsebagai buah modernitas yang mengambil akarnya pada gerakan budaya Renaissance.Budaya ini merupakan gerakan yang memarginalkan gagasan tentang Tuhan.Buah masyarakat dari gerakan budaya semacam ini adalah masyarakat sekuler,yang menurut Clavel, di dalamnya posisi Tuhan telah menjadi gagasan yang tertindassejak lebih dari tiga abad yang lalu.
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Brown, Gustav, and Amelia Fauzia. "Civil Islam Revisited." Asian Studies Review 43, no. 3 (July 3, 2019): 371–74. http://dx.doi.org/10.1080/10357823.2019.1626534.
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Sukardi, Imam. "Islam dan Civil Society." TSAQAFAH 6, no. 1 (May 31, 2010): 115. http://dx.doi.org/10.21111/tsaqafah.v6i1.141.
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Masduki, Masduki. "CIVIL SOCIETY." ALQALAM 24, no. 2 (August 31, 2007): 159. http://dx.doi.org/10.32678/alqalam.v24i2.1631.
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Civil society, dipadankan dalam bahasa Indonesia dengan "masyarakat sipil", "masyarakat kewargaan", "masyarakat madani", adalah suatu istilah yang pada mulanya berasal dan Barat kemudian masuk ke negeri-negeri yang sedang giat melakukan demokratisasi, termasuk Indonesia. Dewasa ini telah menjadi agenda penting yang sering dibicarakan banyak pemikir sebagai wacana dan praktik politik kontemporer.Sebagai salah satu ajaran yang mempunyai misi mengubah tatanan sosial masyarakat, Islam memiliki konsep tentang masyarakat ideal dan karenanya Islam juga berkepentingan untuk mengubah masyarakat menuju cita-cita idealnya. Sudah banyak pembahasan di kalangan pemikir, cendikiawan, dan pengamat politik muslim tentang kesesuaian (compatibility) ajaran-ajaran Islam dengan civil society. Pada intinya disepakati bahwa Islam menodorong penciptaan masyarakat madani. Nabi Muhammad sendiri bahkan telah mencontohkan secara aktual bagaimana perwujudan civil society itu, yaitu ketika Nabi mendirikan dan memimpin negara-kota Madinah. Kenyataan ini terlihat bukan hanya dalam Piagam Madinah, juga dari pergantian nama kota Yatsrib menjadi Madinah,yang tentu saja satu akar kata dengan istilah "madani" itu sendiri.
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Talal, Al‐Hassan Bin. "Documentation: Islam and civil society." Islam and Christian–Muslim Relations 8, no. 1 (March 1997): 99–103. http://dx.doi.org/10.1080/09596419708721109.
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Islam, Syed Sirajul. "Civil-Military Relations." American Journal of Islam and Society 17, no. 2 (July 1, 2000): 97–121. http://dx.doi.org/10.35632/ajis.v17i2.2064.
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Some Western scholars have asserted that the high frequency of militarycoup d‘etats in Muslim countries is rooted in Islam. They claim thatcitizens of the Muslim world easily accept military rule because it doesnot run counter to the spirit of Islam. Is this true? Does Islam reallyallow military intervention into politics or coup d’etat? This articleargues that in some contemporary Muslim countries the coup d’etat ormilitary takeover has nothing to do with the basic spirit of Islam.Rather, in those countries, Western colonial rule laid the foundation forthe subsequent takeover of civilian power by the army. Islam does notallow succession to power through force or coup d‘etat. This articleclarifies the position of Islam on the question of civil-military relations.A systematic study on this issue has yet to be done, therefore, there isroom for controversy. In order to explain the civil-military relations inan Islamic polity, this paper first examines Western perspectives oncivil-military relations then highlights Islamic perspectives. Finally, itoffers a brief explanation of military intervention into the politics ofsome contemporary Muslim countries.
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Parmudi, Mochamad. "KEBANGKITAN CIVIL SOCIETY DI INDONESIA." At-Taqaddum 7, no. 2 (February 6, 2017): 295. http://dx.doi.org/10.21580/at.v7i2.1208.
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<p>Secara sederhana model pemahaman Islam universal terekspresi pada dua corak pemikiran mengenai hubungan antara Islam dengan realitas sosial, ekonomi, dan politik. <strong><em>Pertama</em></strong>, adalah model organik yang menghendaki hubungan secara legal-formal antara Islam dengan semua aspek kehidupan manusia. Dalam perspektif model ini, Islam harus terwujud secara formal kelembagaan sebagaimana nampak dalam bentuk seperti partai Islam, sistem ekonomi Islam, dan bahkan negara Islam. <strong><em>Kedua</em></strong>, adalah corak pemikiran yang menghendaki hubungan secara substansial antara Islam dengan semua aspek kehidupan. Islam lebih dilihat pada tataran moral, etik, dan spiritual. Dalam hal ini, Islam tampil secara <em>inklusif</em>.</p>Kebangkitan <em>civil society </em>dimanifestasikan ke dalam beberapa jenis gerakan sosial. <em>Pertama,</em> resistensi simbolik yang meliputi pelbagai aksi tidak langsung untuk mengontrol dominasi negara. Tujuan utarna dari jenis aktivitas ini adalah untuk menampilkan pelbagai keluhan dan gugatan secara simbolik dalam bentuk tulisan, pertunjukan seni, dan diskusi yang bernada kritik. <em>Kedua, </em>resistensi pragmatis yang dilakukan sebagai reaksi langsung terhadap kebijaksanaan pemerintah atau sistem sosial-ekonomi-politik yang sedang berjalan. Resistensi semacam ini biasanya melibatkan ormas, partai politik, dan bahkan mahasiswa (contoh yang actual: demonstrasi penolakan penaikan harga BBM). <em>Ketiga,</em> resistensi simbolik-pragmatis yang merupakan aksi langsung maupun tidak langsung yang menuntut terciptanya situasi sosial-politik yang lebih baik terutama <em>wong cilik </em>dan juga menuntut pengurangan kontrol negara terhadap pelbagai bidang kehidupan masyarakat.
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Syahab, Abdullah. "PERAN CIVIL SOCIETY DALAM FILANTROPI ISLAM." TAJDID: Jurnal Ilmu Ushuluddin 13, no. 2 (November 3, 2014): 345–64. http://dx.doi.org/10.30631/tjd.v13i2.9.
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Runtuhnya orde baru dan masuknya Indonesia ke era reformasi telah memberikan peran besar civil society di Indonesia. Peranan civil society dalam pembangunan negara sangat strategis pada pemerintahan Indonesia yang mengedepankan demokratis dalam pengelolaan negara. Salah satunya dalam pengelolaan zakat di Indonesia. Korupsi, kolusi dan nepotisme pada pemerintahan pada masa reformasi telah mempengaruhi tingkat kepercayaan masyarakat terhadap lembaga pengelola zakat yang dikelola negara. Kebijakan good governance juga telah menumbuhkan pergerakan civil society di Indonesia khususnya dalam memberikan kontribusi bagi perkembangan pengelolaan zakat di Indonesia. Menguatnya peran civil society merupakan realitas sosial kontemporer di Indonesia.
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Musawir and Sholehuddin Sulaiman. "CIVIL SOCIETY PERSPEKTIF PENDIDIKAN ISLAM MULTIKULTURAL." Jurnal Mu’allim 4, no. 1 (March 5, 2022): 132–47. http://dx.doi.org/10.35891/muallim.v4i1.2966.
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This research examines civil society from an educational perspective. By using qualitative methods, the results of this study state that the basic concepts of Islamic education are relevant to the interests of Muslims and relevant to the design of civil society, so the application of the basic concepts of philosophy and educational theory must pay attention to the supra-system context for the benefit of the civil society that this nation aspires to.
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Latief, Hilman. "Islam, Civil Society, and Social Work." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 106–9. http://dx.doi.org/10.35632/ajis.v26i1.1419.
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The practice of charity, which is commonly voluntary by definition, is embeddedwithin religious institutions or communities to support their vision ofsocial welfare. In this book, Egbert Harmsen underlines some improvements,advantages, and weaknesses as well as varieties of the roles played byMuslim-based voluntary organizations in the Middle East in general, and inJordan in particular. He reexamines whether such civic values as voluntary,autonomous, egalitarian, community-based initiatives, self-reliance, and independenceunder which civil society organizations developed can impact Muslimsociety on a larger scope.The author reassesses previous research findings, particularly thosepresented by such observers as Janine Clark and Sami Zubaida. Clark’sobservation of (horizontal) networks embedded among middle-classMuslims reveal that the lower class (the poor) does not benefit very muchfrom the existing social institutions. Meanwhile, Zubaida’s scrutiny of the(vertical) relation between Muslim associations and their needy clientsshows that the resulting relationships are generally paternalistic. In responseto Clark’s argument, Harmsen points out that while the social institutionsset up by the middle class do serve middle-class families, they by no means ...
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Furqon, Ahmad. "Civil Society Vis a Vis Masyarakat Madani." Moderate El Siyasi: Jurnal Pemikiran Politik Islam 1, no. 1 (January 24, 2022): 1. http://dx.doi.org/10.30821/moderateel-siyas.v1i1.11016.
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<p>Tulisan ini mengkaji dan membandingkan antara konsep <em>civil society</em> dan “masyarakat madani” dari perspektif <em>worldview</em>-nya masing-masing. Bagaimana gambaran <em>civil society</em> dan “masyarakat madani” sebagai konsep dan sistem sosial dibangun oleh tradisi dan kultur masing-masing. Dari kajian ini disimpulkan bahwa penyepadanan istilah <em>civil society</em> dengan masyarakat madani tidaklah tepat. <em>Civil society</em> lahir dan tumbuh berkembang dari tradisi masyarakat Barat yang erat kaitannya dengan nilai, konsep dan doktrin pandangan hidup Barat atau <em>worldview</em> Barat. Sedangkan, masyarakat madani lahir dan dibesarkan di dalam kultur masyarakat dan peradaban Islam yang memproyeksikan dan merepresentasikan <em>din al Islam</em>. Islam tidak hanya sebagai agama ritual, namun Islam menjadi sistem sosial-politik dalam seluruh dimensi-dimensinya yang diatur di dalam worldview Islam. Jadi, secara konseptual dan sistem antara<em> civil society</em> dan masyarakat Islam berbeda. Karena itu, <em>civil society</em> tidak dapat begitu saja diterapkan dalam masyarakat Islam atau pun sebaliknya.</p>
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Abbas, Mustafid. "ISLAM DAN CIVIL SOCIETY PERSPEKTIF USHUL FIKIH." Al-Mazaahib: Jurnal Perbandingan Hukum 3, no. 2 (December 12, 2022): 203. http://dx.doi.org/10.14421/al-mazaahib.v3i2.2830.
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Term atau konsep civil society merupakan konsep yang berasal dari Barat sehingga konsep tersebut tentu tidak akan pernah bisa ditemukan dalam khazanah pemikiran Islam. Oleh karena itu, beberapak kalangan menolak konsep civil society, namun sebagian yang lain justru ikut memperjuangkan terwujudnya civil society dalam masyarakat muslim. Penolakan dan penerimaan terhadap konsep civil society ini tidak terlepas dari pemahaman yang berbeda atas konsep tersebut. Kalangan yang menolak konsep civil society pada umumnya berpandangan bahwa konsep tersebut bukanlah konsep yang baik untuk diterapkan di negara- negara muslim. Selain itu, kalangan yang menolak konsep civil society juga melihat bahwa Islam memiliki konsep bermasyarakat yang jauh lebih baik, yakni masyarakat ideal (khair al-ummah), sebagaimana telah dicontohkan oleh rasul dalam kehidupan bersama di Madinah. Di sisi lain, kalangan yang menerima konsep civil society dan bahkan berusaha untuk mewujudkan konsep tersebut dalam masyarakat muslim berpandangan bahwa prinsip dasar yang terdapat pada konsep civil society sebenarnya sama, atau paling tidak memiliki kemiripan, dengan konsep masyarakat idel (khair al-ummah). Artikel ini hendak mendiskusikan konsep civil society yang berkembang dalam dunia muslim. Artikel ini akan difokuskan pada bagaimana para ilmuan Islam memandang dan menyikapi venomena maraknya gerakan civil society di berbagai negara Islam. Selain itu, artikel ini juga ingin menyoroti kemungkinan dilakukannya qanunisasi hukum Islam dalam sebuah masyarakat yang menganut konsep civil society.
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Ozgur Alhassen, Leyla. "Islam and Iconoclasm." Religion and the Arts 23, no. 3 (June 10, 2019): 195–216. http://dx.doi.org/10.1163/15685292-02303001.
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Abstract In the Qurʾān, Ibrāhīm is portrayed as breaking the idols that his people worship (21:51–73), a story that comes at the crossroads of a number of ethical issues, including the freedom of belief. In this study, I examine the issue through a number of different lenses: Qurʾānic commentary (tafsīr on the story), art history (Islam, art and iconoclasm), legal opinions (jurisprudence), philosophical approaches (civil disobedience), and literary analysis (focused on idolatry and Ibrāhīm in the Qurʾān). In looking at the issue from these various perspectives, I argue that analyzing the story as a form of civil disobedience, while using literary analysis, lends new insights and gives modern readers tools with which to bridge some of the moral and ethical issues at play in the story of Ibrāhīm breaking his people’s idols.
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KAMALI, MASOUD. "Civil society and Islam: a sociological perspective." European Journal of Sociology 42, no. 3 (December 2001): 457–82. http://dx.doi.org/10.1017/s0003975601001059.
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Recent political developments in Iran, Turkey, Egypt and Algeria, among others, suggest the possible emergence of an indigenous Islamic path of democratic formation. However, the conventional western interpretations, of religion, and in particular of Islam, leave little room for the recognition of the actual, complex development of such Islamic countries. Defining Islam and modernity as two more or less incompatible phenomena fails to recognize the potentialities of developing modern democratic Islamic societies with their cultural elements and particularities. Many Muslim countries themselves fail to see or are unwilling to recognize their own civil societies and their dynamic potentialities and to accept, in Locke's term, ‘the sovereignty of civil society’. Although the notion of a traditional civil society in the Islamic countries is controversial, I contend that neither individualism nor democratic institutions have been or are necessary for a civil society to exist. The basis of a civil society is the existence of influential civil groups and their institutions that can, through established mechanisms counterbalance state power. Analyzing civil society in Muslim countries requires that we recognize Islam not only as a religion, but also as a political theory and the major source of a legitimization of political power.
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Mårtensson, Ulrika. "Norwegian ?arak? Salafism: “The Saved Sect” Hugs the Infidels." Comparative Islamic Studies 8, no. 1-2 (July 8, 2014): 113–38. http://dx.doi.org/10.1558/cis.v8i1-2.113.
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The article defines the Norwegian organization Islam Net with reference to current research on Salafism, and analyses Islam Net’s capacity for civil engagement through de Certeau’s and Habermas’ concepts of discourse. The main findings are that Islam Net can be defined both as “European ?arak? Salafism” and “neo-fundamentalism”. It is a publicly oriented and negotiated form of Salafism which engages in civic political activities for the sake of “clarifying misunderstanding of Islam”, while maintaining Salafi creed and legal method. Yet their capacity for civic engagement is limited by public refusal to both accept and discuss gender segregation at public meetings, a practice that Islam Net’s members in their turn refuse to negotiate. With reference to Habermas’ concept of public discourse, it is argued that public refusal to dialogue with Islam Net over this issue potentially weakens the legitimacy of liberal democracy.
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Usman, Usman. "CIVIL SOCIETY DAN MULTIKULTURALISME DALAM PENDIDIKAN ISLAM." TADRIS: Jurnal Pendidikan Islam 11, no. 1 (June 1, 2016): 1. http://dx.doi.org/10.19105/tjpi.v11i1.970.
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Sèze, Romain. "Leaders musulmans et fabrication d’un « islam civil »." Confluences Méditerranée N° 95, no. 4 (2015): 43. http://dx.doi.org/10.3917/come.095.0043.
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Tenriabeng Mursyid, Besse. "ISLAM DAN PENGUATAN CIVIL SOCIETY DI INDONESIA." Qaumiyyah: Jurnal Hukum Tata Negara 1, no. 1 (June 30, 2020): 35–47. http://dx.doi.org/10.24239/qaumiyyah.v1i1.3.
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The idea and strengthening of civil society praxis is an alternative model for the struggle towards democratization. In Indonesia, efforts to strengthen civil society cannot be separated from Islam as the religion practiced by the majority of the Indonesian population. Efforts to strengthen civil society cannot ignore religious factors, especially Islam. In fact, in certain cases the existence of Muslims who are inspired by Islamic teachings is the basis for socio-cultural and even political change in Indonesia. The potential of Islamic teachings, which contain elements of beliefs and norms and ethical teachings related to the socio-cultural community practiced by Indonesian Muslims, are very large in determining the socio-cultural format of society. Likewise, in the effort to strengthen civil society, Muslims occupy a leading position which can be expected to be a counterweight to the country's dominant tendency. In other words, quantitatively, Muslims based on Islamic teachings have a prerequisite for the growth and strengthening of civil society in Indonesia. Islam as a religion that is embraced by the majority of Indonesians is a solid foundation in encouraging the strengthening of civil society in Indonesia.
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Gibson, Thomas, and Robert W. Hefner. "Civil Islam: Muslims and Democratization in Indonesia." Indonesia 72 (October 2001): 197. http://dx.doi.org/10.2307/3351487.
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Sutley, Stewart, and Robert W. Hefner. "Civil Islam: Muslims and Democratization in Indonesia." Pacific Affairs 74, no. 3 (2001): 459. http://dx.doi.org/10.2307/3557788.
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Tampio, Nicholas. "Promoting Critical Islam: Controversy, Civil Society, Revolution." Politics and Religion 6, no. 4 (June 11, 2013): 823–43. http://dx.doi.org/10.1017/s1755048313000254.
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AbstractCritical Islam is an intellectual orientation that prizes timeliness and broad-mindedness and a political sensibility that tends to honor majority rule, minority rights, and the good of pluralism. This essay considers how an important European Muslim scholar, Tariq Ramadan, promotes critical Islam in his call for a moratorium on stoning, his argument for the reformation offatwacommittees, and his analysis of the Arab Awakening. The essay argues that the art of controversy and the building of civil society—more so than political revolution—can cultivate a critical sensibility among Muslim scholars and publics.
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Pye, Lucian W., and Robert W. Hefner. "Civil Islam: Muslims and Democratization in Indonesia." Foreign Affairs 80, no. 2 (2001): 185. http://dx.doi.org/10.2307/20050125.
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Moosa, Ebrahim. "Islam and Civil Society in South Africa." American Journal of Islam and Society 11, no. 4 (January 1, 1994): 602–4. http://dx.doi.org/10.35632/ajis.v11i4.2447.
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Somehow, apartheid brought with it unexpected benefits, such asthe formation of an effective civil society. In addition to the fact thatSouth Africa currently enjoys a preferential status in the internationalcommunity, over the decades state-driven apartheid was resisted by astrong civil society and mass-based organizations. There may be somevalidity to the argument that since the inception of a peaceful transitionto democracy, community-based organizations, nongovernmentalorganizations, and others have somewhat receded from thescene and, in so doing, have weakened civil society. Yet it would beincorrect to say that the new state dominates the postapartheid society.It was to explore the dynamics of the Muslim role in civil societythat the UNISA conference was convened. Several speakers reflectedon the experience of civil society in the Muslim world (JohnEsposito), Sudan (John Voll), Tunisia (Rashid al-Ghanushi), andAfrica in general (Ali Mazrui). All together, some twenty-three papersdealing with various aspects of South African civil society werepresented. Issues related to gender discourse in Islam (Amina WadudMuhsin),culture and conflict (Richard Martin), and interpreting Islamin a postmodern world (Tamara Sonn) were also discussed.The conference discussion was often lively, largely due to theattendance of more than two hundred people for three days. Whilethis format facilitated general public participation, it also inhibited a ...
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Ismanto, Ismanto, and Suparman Suparman. "Sejarah Peradilan Islam di Nusantara Masa Kesultanan-Kesultanan Islam Pra-Kolonial." Historia Madania: Jurnal Ilmu Sejarah 3, no. 2 (July 29, 2020): 67–88. http://dx.doi.org/10.15575/hm.v3i2.9169.
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What about the development of Islamic criminal law in Nusantara? This question should have been raised for the position of Islamic civil law is widely related to positive law, both as an influencing element or as a modification of religious norms formulated in civil law, even stated in the substantial legal scope of Law No.7 1989 dealing with religious justice. While Islamic law in the field of criminal justice - to mention another term of the Islamic criminal law - has not attracted much attention like the field of Islamic civil law. Apart from that, the available academic studies are often political in nature and broaden the distance between the understanding of positive criminal law and Islamic law in the field of criminal law. From a macro-historical perspective, the plurality of laws is inevitably a historical reality. The Positivism School believes that: the development of law is formalized for the sake of the law only. These circles strongly reject political interference in law, law by law, legal science in the form of value-free science while political science especially when associated with social science can be in the form of value-loaded science. According to this group's view, the procedure of finding, forming, and implementing law are in the hand of legal apparatus, the law can only be found through the judge's decision. The legal formation process is limited to legitimator products passed by the law. Law is a command of the law giver.
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Sayaf'i, Zakaria. "PERTANGGUNGJAWABAN PIDANA DALAM HUKUM PIDANA ISLAM." ALQALAM 31, no. 1 (June 30, 2014): 97. http://dx.doi.org/10.32678/alqalam.v31i1.1107.
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Civil law violation is a form of a crime that is subjected to a certain sentence. This violation conducted by a person who is qualified to be a responsible according to law. Legal responsibility formed to identify whether a person is guilty or not qualified to be judged for his violation. In this case, if one is capable to be sentenced then it has to be cleared that the violations is legally violated. I In Islamic terminology legal responsibility also recognized. Both Islamic civil law and Indonesian state civil law are the same. However there are differences, in Islamic manner, legal responsibility objected to the formation of moral obligation, thus, every conduct that violated Shari’a will be subjected, however in an Indonesian civil law moral obligation is not to be considered. Keywords: hukum pidana, perbuatan pidana, pertanggungjawaban pidana
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الشيبة, فكري منصور محمد. "Meanings and Implications of Civil State from an Islamic Perspective." Journal of Social Studies 24, no. 4 (March 4, 2019): 119–43. http://dx.doi.org/10.20428/jss.v24i4.1479.
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This study aimed to assess the term ‘civil state‘ by considering its origin, concept, as well as its most important principles. The focus was also to see the term’s consistency or inconsistency with the religion of Islam, or «whether the state in Islam is civil or religious». The study used the inductive descriptive method through tracking some Islamic evidence and contemporary jurisprudence opinions in this regard. The study pointed out that Islam started the notion of civil state long time ago before the Western civilization by calling for most of the essence of such principles called for by the West , although sometimes these principles are loosely used by the West. Also, sometimes western principles are not practiced in reality. However, most of them do not contradict the purposes of Islamic law if not called for by the Islam itself. In addition, Islam does not stop Muslims from benefiting from the civilization and cultural experiences of others, as long as that is in compliance with Islamic laws, and is intended to achieve the interests and progress of society. It is also possible to apply such experiences in our Islamic countries under the Islamic laws instead of indulging in a vicious circle of different ideological and sectarian conflicts that imposed heavy losses to the nation. The study concluded that there is no religious state «theocracy» of the Western meaning in Islam. The concept of ‘state’ in Islam is civil in terms of authority, religious in terms of legislation; or it is civil with religious reference. The study also indicated some obstacles and difficulties that hinder the application of such systems in our Arab and Islamic countries. Keywords: Civil state, Civil state in Islam, Islam’s view of civil state.
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Hefner, Robert W. "Whatever Happened to Civil Islam? Islam and Democratisation in Indonesia, 20 Years On." Asian Studies Review 43, no. 3 (June 30, 2019): 375–96. http://dx.doi.org/10.1080/10357823.2019.1625865.
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de Rooij, Laurens. "Believing and Belonging: The Aesthetics of Media Representations of Islam and Muslims in Britain and Its Relationship to British Civil Religion." Journal of Religion in Europe 10, no. 1-2 (May 12, 2017): 172–217. http://dx.doi.org/10.1163/18748929-01002007.
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Increasingly, debates are dealing with the integration and the compatibility of Islam with British values and society. Media narratives are used to conceptualise Islam in Britain. The existing protocols of religion, media, and public space characterise that environment, as well as dictating the participation of members in that space. This paper discusses how media constructions of Islam are linked to civil religion. It does so by discussing: (1) how the media’s protocols of public discourse affect the framing of religious identities; (2) how the media defines the aesthetic parameters of religious expression; (3) how the conceptualisation(s) of civil religion are used to regulate Islam in Britain. This study utilises a qualitative content analysis of media frames. Findings suggest that the aesthetic elements (media representations of Islam and Muslims) regulate Islam and Muslims through the codes and conventions (civil religion) of British society.
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Thornton, William H. "All about us: the war on civil islam." Radical Society 30, no. 1 (April 1, 2003): 31–46. http://dx.doi.org/10.1080/1476085032000125510.
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Thornton, William H. "Europe's Jihadic Nightmare: The Case for Civil Islam." Antipode 39, no. 5 (December 7, 2007): 790–99. http://dx.doi.org/10.1111/j.1467-8330.2007.00560.x.
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Sajadi, Dahrun. "KRITIK ISLAM TERHADAP PAHAM PLURALISME DAN CIVIL SOCIETY." Tahdzib Al-Akhlaq: Jurnal Pendidikan Islam 5, no. 1 (June 25, 2022): 107–23. http://dx.doi.org/10.34005/tahdzib.v5i1.1949.
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Perlu ditengok nash-nash al-Qur’an dan al-Sunnah, serta dilakukan kajian komprehensip terhadap Piagam Madinah yang sering digunakan sebagai asas legalitas untuk mengabsahkan paham pluralisme. Al-Qur’an telah menyebutkan adanya keberagaman suku, dan bangsa, agar manusia bisa saling mengenal. Allah SWT telah berfirman, artinya, “Wahai manusia, sesungguhnya Kami ciptakan kalian dari laki-laki dan perempuan, dan Kami jadikan kalian berbangsa-bangsa dan bersuku-suku agar kalian saling mengenal. Sesungguhnya yang paling mulia di antara kalian adalah orang yang paling taqwa“. (QS al-Hujurat/49:13). Ayat ini mencitrakan adanya keberagaman (pluralitas) suku dan bangsa, tapi ayat ini sama sekali tidak menunjukkan bahwa Islam telah mengakui ‘klaim-klaim kebenaran (truth claim) dari agama-agama, isme-isme, dan peradaban-peradaban selain Islam. Dalam menafsirkan ayat ini, Ali al-Shabuniy menyatakan, “Pada dasarnya, umat manusia Allah ciptakan dengan asal-usul yang sama, yakni keturunan Nabi Adam a.s., agar manusia tidak membangga-banggakan nenek moyang mereka.[1] Kemudian Allah jadikan mereka bersuku-suku dan berbangsa-bangsa, agar mereka saling mengenal dan bersatu, bukan untuk bermusuhan dan berselisih. Mujahid berkata, “Agar manusia mengetahui nasabnya, sehingga bisa dikatakan bahwa si fulan bin fulan itu dari kabilah anu”.[2] Syekh Zadah berkata, “Hikmah dijadikan manusia bersuku-suku dan berbangsa-bangsa adalah agar mereka mengetahui nasabnya, sehingga mereka tidak menasabkan kepada yang lain, tetapi semua itu tidak ada yang lebih agung dan mulia kecuali keimanan dan ketaqwaannya.[3] Rasul Allah SAW bersabda: “Barangsiapa menempuhnya ia akan menjadi manusia paling mulia, yakni, bertaqwalah kepada Allah”.[4] Penafsiran di atas sudah cukup untuk menggugurkan penafsiran-penafsiran sepihak dari kelompok pluralis yang menyatakan bahwa Islam menerima ide pluralisme, atau mengakui klaim kebenaran (truth claim) agama-agama di luar Islam. Al-Qur’an telah membantah dengan tegas dan jelas klaim kebenaran dari agama-agama selain Islam. Allah telah berfirman:
“Tiap umat mempunyai cara peribadatan sendiri, janganlah kiranya mereka membantahmu dalam hal ini. Ajaklah mereka ke jalan Rabbmu. Engkau berada di atas jalan yang benar”. Kalau mereka membantahmu juga, katakanlah, Allah tahu apa yang kalian kerjakan. Rabb akan memutuskan di hari akhir apa yang kami perselisihkan. Apakah mereka tidak tahu bahwa Allah mengetahui apa yang ada di langit dan bumi. Semua itu ada di dalam pengetahuan-Nya, semua itu mudah bagi Allah. Mereka menyembah selain Allah tanpa keterangan yang diturunkan Allah, tanpa dasar ilmu. Mereka adalah orang-orang zhalim yang tidak mempunyai pembela”.[QS al-Hajj/22:67]. “Sesungguhnya agama bagi Allah adalah Islam”. [QS Ali ‘Imran/3:19]. “Barangsiapa mencari agama selain Islam, maka tidaklah akan diterima (agama itu) daripadanya, dan dia di akherat ia termasuk orang-orang yang merugi”. [QS Ali ‘Imran/3:85]. “Dan di antara manusia ada yang mendewa-dewakan selain Allah, dan mencintainya sebagaimana mencintai Allah, sedangkan orang-orang yang beriman, amat sangat cintanya kepada Allah. Kalaulah orang-orang zhalim itu tahu waktu melihat ‘adzab Allah, niscaya mereka sadar, sesungguhnya semua kekuatan itu milik Allah, dan Allah amat pedih siksa-Nya”. [QS al-Baqarah/2:165]. “Sungguh telah kafir, mereka yang mengatakan, “Tuhan itu ialah Isa al-Masih putera Maryam”. [QS al-Ma’idah/5:72]. Nash-nash ini merupakan bantahan tegas, gamblang dan nyata atas klaim kebenaran ajaran-ajaran selain Islam.
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Wahidah, Zumrotul. "BERAKHIRNYA PERJANJIAN PERSPEKTIF HUKUM ISLAM DAN HUKUM PERDATA." Tahkim (Jurnal Peradaban dan Hukum Islam) 3, no. 2 (October 5, 2020): 21–37. http://dx.doi.org/10.29313/tahkim.v3i2.6435.
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ABSTRACTAgreement is a law relationship which one binds one or more people that cause law consequence. The agreement would be carried out in accordance and it is appropriate by contract that was agreed upon Islamic law or civil law. Agreement of Islamic law are called sharia agreement that implementation systems embrace sharia principle. While agreements of civil law are called conventional agreement that the implementation systems embrace civil law. Every agreement would be raised the rights and obligation of each parties. If the agreement have been fulfiilled or not that caused by deviations. It results bot Islamic or civil law become extinct, it is appropriate with the agreement made by the parties. There is a difference at the end of the agreement in sharia and conventional, it provides a concept for interpreneurs in the field of economics at the sharia or conventional financial institutions which have developed rapidly at this time.Key Words: The End Of Agreement, Islamic Law, Civil Law.
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Setiadi, Ozi. "ISLAM DAN PERGERAKAN CIVIL SOCIETY KEBUDAYAAN TRANSNASIONAL HIZMET DI INDONESIA." Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam 16, no. 1 (April 8, 2017): 127–58. http://dx.doi.org/10.15408/kordinat.v16i1.6458.
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Islam dan Pergerakan Civil Society Kebudayaan Transnasional Hizmet di Indonesia. Gerakan Hizmet di Indonesia sebagai suatu masyarakat madani Muslim. Pertama, gerakan Hizmet di Indonesia sebagai gerakan masyarakat sipil transnasional yang mengusung tema Islam muncul dan berkembang di Indonesia dengan menggunakan pendekatan budaya sebagai agenda kolektif mereka. Kedua, adalah ideologi gerakan Hizmet (jasa), yang mengadopsi ideologi nilai-nilai Islam yang mempromosikan ketidaktahuan, kemiskinan, dan konflik sebagai musuh bersama yang harus diperjuangkan. Ketiga, ketidaktahuan, kemiskinan, dan konflik menjadi referensi terpisah dari gerakan Hizmet dalam melakukan pelayanan untuk gerakan kemanusiaan. Adanya gerakan yang berkembang ini dan bisa dilihat dari adanya pendistribusian lembaga kemanusiaan di kota-kota besar di Indonesia. Ini menjadi upaya gerakan Hizmet dalam membangun masyarakat sipil dalam budaya Indonesia, dan untuk membuktikan bahwa Islam sejalan dengan masyarakat sipil.
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Charis, Irfan, and Mohamad Nuryansah. "Pendidikan Islam dalam Masyarakat Madani Indonesia." MUDARRISA: Journal of Islamic Education 5, no. 2 (December 31, 2015): 229. http://dx.doi.org/10.18326/mdr.v7i2.229-258.
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Tulisan ini bertujuan untuk memetakan konsep, gagasan dan pola pendidikan Islam dalam masyarakat madani di Indonesia, dengan berpijak pada konsep pendidikan dan masyarakat madani dari aspek kesejarahan dan kenabian untuk memetakan konsep pendidikan Islam pada masyarakat madani Indonesia pada konteks kekinian dan masa yang akan datang. Penelitian ini menggunakan metode diskriptif analitis dengan mengkaji referensi yang bersumber dari perpustakaan. Dalam penelitian ini didapatkan kesimpulan bahwa masyarakat madani Indonesia mengacu kepada konsep masyarakat madaniyah yang dikembangkan oleh Rasulullah, yakni masyarakat yang memiliki keadaban demokrasi, bertakwa kepada Allah SWT, yang seimbang antara dimensi fikir (iptek) dan dimensi dzikir (imtaq), dan mampu menyelaraskan dimensi Abdun, sebagai makhluk Allah yang tanpa daya dan dimensi Khalifah, sebagai pemimpin di muka bumi. Sehingga melahirkan sosok manusia yang dalam istilah al-Quran disebut sebagai Ulul Albab. Berangkat dari terbentuknya pribadi-pribadi yang Ulul Albab tersebut maka akan terbentuk sebuah komunitas yang dikenal dengan masyarakat madani Indonesia. This paper aims to map concepts, ideas and patterns of Islamic education in civil society in Indonesia, with rests on the concept of education and civil society from the historical aspect and the prophetic to map the concept of Islamic education in Indonesia's civil society in the context of the present and future. This research uses descriptive analytical method to assess references source from the library. It was concluded Indonesian civil society refers to the concept of Madaniyah society developed by the Prophet, the people who have the civility of democracy, fear Allah SWT, which is balanced between the fikr dimension (Science and Technology) and the dhikr dimension (imtaq), and able to harmonize the abdun dimension, as a creature of God is without power and the dimensions of the Caliph, as a leader on earth. It will create the human figure in terms of the Koran referred to as Ulul Albab. Departing from the formation of Ulul Albab, it will form a community known by the Indonesian civil society. Kata kunci: Pendidikan, Islam, Madani
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Charis, Irfan, and Mohamad Nuryansah. "Pendidikan Islam dalam Masyarakat Madani Indonesia." MUDARRISA: Journal of Islamic Education 5, no. 2 (December 31, 2015): 229. http://dx.doi.org/10.18326/mdr.v7i2.755.
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Tulisan ini bertujuan untuk memetakan konsep, gagasan dan pola pendidikan Islam dalam masyarakat madani di Indonesia, dengan berpijak pada konsep pendidikan dan masyarakat madani dari aspek kesejarahan dan kenabian untuk memetakan konsep pendidikan Islam pada masyarakat madani Indonesia pada konteks kekinian dan masa yang akan datang. Penelitian ini menggunakan metode diskriptif analitis dengan mengkaji referensi yang bersumber dari perpustakaan. Dalam penelitian ini didapatkan kesimpulan bahwa masyarakat madani Indonesia mengacu kepada konsep masyarakat madaniyah yang dikembangkan oleh Rasulullah, yakni masyarakat yang memiliki keadaban demokrasi, bertakwa kepada Allah SWT, yang seimbang antara dimensi fikir (iptek) dan dimensi dzikir (imtaq), dan mampu menyelaraskan dimensi Abdun, sebagai makhluk Allah yang tanpa daya dan dimensi Khalifah, sebagai pemimpin di muka bumi. Sehingga melahirkan sosok manusia yang dalam istilah al-Quran disebut sebagai Ulul Albab. Berangkat dari terbentuknya pribadi-pribadi yang Ulul Albab tersebut maka akan terbentuk sebuah komunitas yang dikenal dengan masyarakat madani Indonesia. This paper aims to map concepts, ideas and patterns of Islamic education in civil society in Indonesia, with rests on the concept of education and civil society from the historical aspect and the prophetic to map the concept of Islamic education in Indonesia's civil society in the context of the present and future. This research uses descriptive analytical method to assess references source from the library. It was concluded Indonesian civil society refers to the concept of Madaniyah society developed by the Prophet, the people who have the civility of democracy, fear Allah SWT, which is balanced between the fikr dimension (Science and Technology) and the dhikr dimension (imtaq), and able to harmonize the abdun dimension, as a creature of God is without power and the dimensions of the Caliph, as a leader on earth. It will create the human figure in terms of the Koran referred to as Ulul Albab. Departing from the formation of Ulul Albab, it will form a community known by the Indonesian civil society. Kata kunci: Pendidikan, Islam, Madani
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Salim, Arskal. "Between ICMI and NU: The Contested Representation of Muslim Civil Society in Indonesia, 1990-2001." Al-Jami'ah: Journal of Islamic Studies 49, no. 2 (December 24, 2011): 295–328. http://dx.doi.org/10.14421/ajis.2011.492.295-328.
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This article discusses the concept of Muslim civil society in Indonesia by looking at differences in context between democratic and non-democratic regimes and by considering the diversity of Islamic interpretation of civil society and democracy. By looking at the dynamics within state-society relations and the process of democratisation, this article aims to clarify what kind of political actions correspond to the concept of civil society and help build a strong civil society in Indonesia in 1990s. Limiting its scope to the period from 1990 to 2001, the paper draws on two Muslim organisations (Nahdlatul Ulama and Ikatan Cendekiawan Muslim Indonesia) to explain why do Indonesian Muslims use the concept of civil society differently? How should Muslims perceive civil society vis-à-vis the state? Is it cooperation (participation) or opposition? Are both respective views equally legitimate? Given that Islamic doctrine may support the most varied of political outlooks, this study will point out that there is no single interpretation of the relationship between Islam and civil society or democracy. The article thus argues that differences between the two groups represent the diversity of Islamic interpretations of socio-political life.[Artikel ini membahas konsep “civil society” di Indonesia berdasarkan perbedaan konteks antara rejim demokratis dan otoriter serta menganalisis ragam interpretasi Islam mengenai civil society dan demokrasi. Melalui analisis dinamika hubungan rakyat-negara dan proses demokratisasi, artikel ini menjelaskan bentuk sikap politik yang sesuai dengan civil societydan mendorong terciptanya civil society yang kuat pada dekade 1990an di Indonesia. Diskusi dibatasi pada dua organisasi Muslim di Indonesia, Nahdlatul Ulama (NU) dan Ikatan Cendekiawan Muslim Indonesia (ICMI), dan hanya pada rentang 1990 hingga 2001. Pembatasan dilakukan guna menjawab mengapa Muslim di Indonesia menggunakan konsep civil society secara berbeda dan bagaimana mereka memandang bentuk relasi ideal antara negara-civil society; apakah kerjasama (partisipasi) ataukah oposisi? dan apakah kedua bentuk relasi tersebut sama-sama dapat dibenarkan?. Menyimak bahwa ajaran Islam dapat digunakan untuk mendukung berbagai pandangan politik, artikel ini menggarisbawahi bahwa interpretasi mengenai relasi Islam dan civil society/demokrasi adalah beragam. Karena itu, perbedaan antara NU dan ICMI dalam menterjemahkan konsep civil society merupakan cerminan perbedaan dan ragam interpretasi Islam terhadap kehidupan sosial-politik.]
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Halim, Wahyuddin. "REKONSTRUKSI PERAN PESANTREN UNTUK KEMANDIRIAN DAN PENGUATAN CIVIL SOCIETY." Vox Populi 1, no. 1 (May 17, 2019): 40. http://dx.doi.org/10.24252/vp.v1i1.8092.
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Pesantren merupakan Institusi Islam yang paling asli sebagai warisan tradisi pendidikan Islam di Nusantara. Secara internal, pesantren merupakan institusi di mana transmisi keilmuan Islam berlangsung, sementara secara eksternal, ia merupakan isntitusi yang memiliki hubungan sosial yang sangat kuat dengan dunia luar.Karena itu, perlu dilihat peran pesantren dalam mendorong kemandirian dan penguatan masyarakat sipil. Melalui pendekatan sosiologis, artikel ini lebih banyak melihat pesantren sebagai institusi sosial yang harus memiliki peran besar dalam membangun masyarakat sipil. Berdasarkan analisis terhadap peran-peran pesantren dalam masyarakat, ditemukan bahwa peran pesantren sebagai pembentuk watak keagamaan tidak dapat diabaikan. Akan tetapi posisi pesantren sebagai institusi pendidikan Islam di samping institusi pendidikan umum telah mengalami kemunduran yang cukup signifikan dilihat dari menurunnya minat masyarakat untuk menyekolahkan anak-anaknya di pesantren. Karena itu, pesantren perlu mengembalikan peran-peran yang dalam sejarahnya sebagai pelopor kemandirian bangsa dan penguatan masyarakat sipil. Langkah-langkah menuju ke arah itu antara lain melalui revitalisasi pesantren sebagai agen kearifan lokal dan membuka jaringan dengan lembaga-lembaga sosial lainnya seperti NGO, lembaga pemerintah atau lembaga lainnya agar pesantren dapat mengesampingkan predikatnya yang selama ini disandangnya yaitu "ketinggalan zaman'.Keywords: Pesantren, Kyai, Panrita, Anregurutta, Tradisional, Modern
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Qatrunnada, Hanna Masawayh, Lailatul Choiriyah, and Nurul Fitriani. "Gadai dalam Perspektif KUHPerdata dan Hukum Islam." Maliyah : Jurnal Hukum Bisnis Islam 8, no. 2 (December 10, 2018): 175–97. http://dx.doi.org/10.15642/maliyah.2018.8.2.27-49.
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This article discusses the law of pawn in terms of the Civil Code and Islamic law. This article is the result of a literature study and is qualitative. Data about pawning is collected through books, journals, and the internet. After the data was collected, it was classified and analyzed descriptively. The results of the discussion concluded that pawning in the Civil Code is regulated in Book II Chapter 20, Article 1150 to Article 1161, while in Islamic law it is included in the discussion of muamalah fiqh. In terms of the Civil Code and Islamic law, they have the same thing that the pawn is collateral for goods because of the existence of accounts payable, and both allow pawning law. The existence of a pawning contract has implications for legal consequences. The Civil Code regulates these provisions in its articles. Islamic law allows pawning based on the arguments of the Koran, Sunnah, and ijma'. Pawn contains benefits, namely to help someone who is experiencing difficulties in their daily activities. The pawn (ar-Rahn) has certain pillars and conditions that must be fulfilled so that the pawn can be implemented based on goodness and benefit for both parties carrying out the transaction. If the pillars and conditions of the mortgage are not fulfilled or violate the terms and conditions in Islam and the elements of benefit, the law is declared null and void.
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علي المهدي أبوكروق, وائل. "نشأة وتطور منظمات المجتمع المدني في المجتمع الإسلامي مقارنة بالغرب." Omdurman Islamic University Journal 16, no. 1 (September 22, 2020): 163–202. http://dx.doi.org/10.52981/oiuj.v16i1.1592.
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To look at the question of what is usually caused by the correlation of the problems posed by that issue, interrelated and interrelated, where it is difficult to address one of them without looking at the rest of their counterparts lesson, analysis and establishment, it is exactly what confronts the researcher when he wants to address the issue of civil society in Islam, or Islam's view of civil society, and the many questions and problems that we must stand on and address the most important details, especially on issues of religion and the state and freedoms and rights and their relations with civil society itself on the one hand and regardless of the possibility of establishing this in the Islamic world, or with the perception of Islam from the neighborhood W being a religion, or the right religion for those same issues and for this same relationship on the other hand. Civil society came from the West and grew up as a concept and term there, and spread as a reality and history to reduce the role of the state and besieging its role in society, and to completely separate them from religion or between civil authority and religious authority, so that it can establish new views on the freedoms and rights of individuals from a secular and liberal perspective, And the desperate defense of them, and to consolidate them in society and strengthen them among the various components. Based on this general purpose of civil society in which the need to separate the religious and civil spheres in the state and society, and the need to ensure the rights and freedoms of the people from this perspective, we can ask about the possibility of civil society in Islam, or more broadly, To question the extent to which the beliefs, laws, and historical experiences of Islam accept the concept of civil society and absorb it. The question arises legitimacy when we know what civil society is, its theoretical and intellectual standpoint, its principles, values and management of its objectives. History has responded to the Western experience in managing the affairs of its societies from its philosophical and political perspective of the relationship between religion and power, and in relation to human rights and freedoms: • How can Islam absorb this experience? Is it permissible for Islam to think about this without prejudice to the ideological, legal and historical peculiarities? • If possible, what are the controls to ensure this privacy? • Is the Islamic community (which is originally a religious community), does not need a civil society to manage the affairs of rights and power in a community? • Do the historical experiences of Islam have the same goals, principles and different values of civil society, which justifies us borrowing it from the West and its integration into the environment of Islamic society? • Although the concept of civil society originally appeared in the West, does this mean that Islamic culture, like all other cultures and human knowledge, never contributed to the goals and values of this concept? We ask these questions, to declare a central thesis based on that: since the civil society in the West began from the West's treatment of the philosophy of politics and sociology and the question of the state, religion, freedoms and rights, to produce its values and goals, Islam in terms of religion and culture has raised and addressed the same questions and has its own answers, This established a special concept for civil society, and allowed for the formation of civil society organizations in his societies and among his people. مقدمة:
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Asnani, Mahdi. "MAKNA IMAN ISLAM DAN KUFR MENURUT FARID ESACK DAN KONTEKSTUALISASINYA PADA CIVIL SOCIETY." An-Nas 2, no. 2 (September 3, 2018): 275–86. http://dx.doi.org/10.36840/an-nas.v2i2.111.
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“Tulisan ini menjelaskan tentang masalah definisi etis kawan dan lawan yang sering menjadi sebab perselisihan antar civiity (masyarakat). Definisi etis yang paling sering disinggung di dalam al-Qur’an adalah iman dan kufr (“percaya” dan “tidak percaya”). Dalam wacana muslim, kata Iman sering diganti dengan Islam sebagai istilah kunci bagi identifikasi diri. Farid Esack menawarkan pemaknaan ulang terhadap Iman, Islam, dan Kufr. Bahwa Iman bersifat dinamis, Islam adalah sebuah ketundukan dan Kufr adalah menghalangi dan menutupi perbuatan baik. Dalam penelitian bersifat kepustakaan ini, penulis menggunakan metode kualitatif deskriptif analitis. Sehingga lebih dahulu dipaparkan bagaimana Farid Esack memaknai Iman, Islam, dan Kufr. Adapun kontekstualisasi dari makna Iman dalam civil society adalah bagaimana membangun karakter kepercayaan pada Negara, musyawarah sebagai alat demokrasi, menciptakan rasa aman, memelihara kedamaian, dan keseimbangan sosial. Selanjutnya dari makna Islam diciptakan karakter kepatuhan pada Negara, menjadi Islam moderat, memberi keselamatan, menciptakan keharmonisan sosial, dan bersikap bijaksana. Dan dari makna kufr muncul civil society karakter keterbukaan pada Negara, terbuka dengan pendapat yang berbeda, kebebasan dalam bermasyarakat, saling menghargai, dan menjaga keseimbangan sosial.”
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Toft, Monica Duffy. "Getting Religion? The Puzzling Case of Islam and Civil War." International Security 31, no. 4 (April 2007): 97–131. http://dx.doi.org/10.1162/isec.2007.31.4.97.
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From 1940 to 2000, Islam was involved in a disproportionately high number of civil wars compared with other religions, such as Christianity or Hinduism. To help explain the overrepresentation of Islam in these wars, this article introduces a theory of “religious outbidding.” The theory holds that embattled political elites will tender religious bids when they calculate that increasing their religious legitimacy will strengthen their chances of survival. In combination with three overlapping factors—the historical absence of an internecine religious civil war similar to the Thirty Years’ War in Europe, proximity of Islam's holiest sites to Israel and large petroleum reserves, and jihad (i.e., defense of Islam as a religious obligation), religious outbidding accounts for Islam's higher representation in religious civil wars. The article includes a statistical analysis of the role of religion in civil wars and tests the logic of the argument of religious outbidding in the case of Sudan's two civil wars.
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Hellesøy, Kjersti. "Civil War and the Radicalization of Islam in Chechnya." Journal of Religion and Violence 1, no. 1 (2013): 21–37. http://dx.doi.org/10.5840/jrv20131117.
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Kalb, Zep. "NeitherDowlatinorKhosusi: Islam, Education and Civil Society in Contemporary Iran." Iranian Studies 50, no. 4 (April 19, 2017): 575–600. http://dx.doi.org/10.1080/00210862.2017.1295345.
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Yilmaz, Ihsan. "State, Law, Civil Society and Islam in Contemporary Turkey." Muslim World 95, no. 3 (July 2005): 385–411. http://dx.doi.org/10.1111/j.1478-1913.2005.00101.x.
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Kelly, Christopher. "Civil and uncivil religions: Tocqueville on Hinduism and Islam." History of European Ideas 20, no. 4-6 (February 1995): 845–50. http://dx.doi.org/10.1016/0191-6599(95)95820-7.
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Gerges, Fawaz A. "The Islamist Moment: From Islamic State to Civil Islam?" Political Science Quarterly 128, no. 3 (September 2013): 389–426. http://dx.doi.org/10.1002/polq.12075.
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Sup, Devid Frastiawan Amir. "CESSIE DALAM TINJAUAN HUKUM ISLAM." Jurisprudensi: Jurnal Ilmu Syariah, Perundang-undangan, Ekonomi Islam 11, no. 1 (October 23, 2019): 44–73. http://dx.doi.org/10.32505/jurisprudensi.v11i1.995.
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Cessie is the submission of accounts receivable in the name regulated in Article 613 of the Civil Code. Cessie in principle is the sale and purchase of receivables, but in its development the cessie can also be used as collateral for debt. In Islamic law, detailed discussion of cessie has not yet existed, but in general the issue of accounts payable has been discussed in the hawalah contract. In the DSN-MUI fatwas cessies are categorized as active subjective innovations or forms of subrogation accompanied by compensation. On the other hand, conceptually, cessie, subrogation and innovation are different. From this description, this research will discuss about cessie in Islamic law review with hawalah approach. The research method used is qualitative-descriptive-literature. The conclusion obtained from this study. (1) Cessie requirements according to the Civil Code have not fulfilled the entire requirements for the formation of the contract contained in hawalah. (2) Cessie in the sale and purchase of receivables is included in hawalah haqq. (3) Cessie as debt collateral is included in hawalah haqq based on kafalah (guarantee). In the case of retro cessie, Hanafi scholars allow while Shafi'i scholars do not allow
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Agbaria, Ayman K., and Muhanad Mustafa. "The case of Palestinian civil society in Israel: Islam, civil society, and educational activism." Critical Studies in Education 55, no. 1 (December 13, 2013): 44–57. http://dx.doi.org/10.1080/17508487.2014.857360.
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Kisbiyanto, Kisbiyanto. "PENDIDIKAN ISLAM DAN PENGUATAN MASYARAKAT SIPIL MELALUI CIVIC EDUCATION." Edukasia : Jurnal Penelitian Pendidikan Islam 12, no. 2 (January 18, 2018): 461. http://dx.doi.org/10.21043/edukasia.v12i2.2783.
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<p><em>Study about Islam and Indonesia is very important for moslems as civil society in Indonesia. Nowadays, moslem people have many challenges how to become good moslems and good citizens. Everyone has a right to decide to choose the choices, but it is not the solution to separate Islam dan state. So islamic university that has an Islamic studies programme has responsibility to unite Islam as a religion and Indonesia as a state. The lecturers teach students about this integration of Islam and Indonesia studies. This research explained about the academic conceptual curriculum and its subject matters to empower civil society with civic education. This research </em><em>were</em><em> designed in the qualitative approach. Data were gathered by using of </em><em>interview, observation, </em><em>and </em><em>using document</em><em>. The validity and reliability</em><em> were verified by </em><em>credibility</em><em>, </em><em>transferab</em><em>i</em><em>lity</em><em>,</em><em> dependability</em><em>, and </em><em>confirmability</em><em> test</em><em>. The data were analyzed by using of </em><em>interactive model.</em><em> </em><em>The result of research</em><em> : there are six subject matters consist of civic education, tolerance, and harmony, namely Pancasila and civic education, methodology of islamic studies, indonesian language, comparation of religions, tasawuf or islamic Sufism and islamic practicum; and that teaching and learning activities were based on national qualification framework and national standard of higher education.</em><em></em></p>
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Tumin, Makmor, and Mazlan Che Soh. "Sumbangan Tradisi Barat dan Islam Terhadap Idea Masyarakat Sivil." Jurnal Akidah & Pemikiran Islam 22, no. 2 (December 31, 2020): 77–118. http://dx.doi.org/10.22452/afkar.vol22no2.3.
Full textAbstract:
The concept of civil society today is strongly influenced by the idea of liberalism which values individual freedom and autonomy. The main takeaway from this idea is that the role of the state, religion, and family must be minimized to ensure that the freedom and rights of individuals are achieved. Nevertheless, problems such as global warming and moral collapse indicate that without the role of nation, religion, and family, such problems would not be able to be curbed properly. The objective of this article is to highlight these three aspects from the perspectives of two traditions of thinking on the concept of civil society, namely the Western tradition and Islamic tradition. The method used is discourse analysis based on secondary data to understand the intellectualism and dynamism of these two traditional lines. This article emphasizes that the concept of Western civil society, which is deeply obsessed with anti-state approaches and intermediaries separating the role of religion, must be revisited. Accordingly, the role of the state, religion, and family in the concept of civil society needs to be reconstructed.