Journal articles on the topic 'Islam and civil society Indonesia'
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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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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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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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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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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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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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Arifin, Zarul. "Performance Of Islamic Law In Indonesia In The Fields Of Civil, Private Law, Public Law And Ethics." Syariah: Jurnal Hukum dan Pemikiran 21, no. 1 (April 7, 2021): 45. http://dx.doi.org/10.18592/sjhp.v1i1.4161.
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Abstrak.Wacana tentang hubungan Islam dan negara masih menjadi pembahasan yang menarik. Masalahnya, Indonesia negara yang mayoritas warganya beragama Islam tidak menjadikan hukum Islam sebagai dasar konstitusinya, namun Indonesia juga bukan negara sekuler. Indonesia dapat dikatakan sebagai negara yang moderat, dimana hukum ketatanegaraan tidak bertentangan dengan hukum Islam Hukum Islam di tengah masyarakat Indonesia mempunyai kedudukan yang lebih penting dari pada dua ciri hukum lainnya yaitu hukum positif dan hukum hukum, tetapi tentunya tidak secara normatif atau ideologis. rasa ordogmatis, lebih secara tekstual tetapi secara kultural. Islam sebagai agama yang dianut oleh mayoritas penduduk Indonesia tentunya sangat mempengaruhi gaya hidup bangsa Indonesia. Dalam pandangan masyarakat Indonesia, hukum Islam merupakan bagian penting dari ajaran agama dan Islam merupakan ruang utama ekspresi pengalaman beragama dan menentukan keberlangsungan serta identitas sejarahnya.Kata kunci. Kinerja, Hukum Islam, Indonesia.Abstract. The discourse on the relationship between Islam and the state is still being discussedwhich are interesting. The problem is that Indonesia is a country with a majority of its citizensbeing Muslim does not make Islamic law the basis of its constitution.However, Indonesia is also not a secular country. Indonesia cansaid to be a moderate country, where the constitutional law does not contradict Islamic lawIslamic law in the midst of Indonesian society has a positionwhich is more important than the two other legal features, positive law and lawadat, but certainly not in a normative or ideological sense ordogmatic, more so textually but culturally. Islam, as the religion embraced by the majority of Indonesia's population, certainly greatly influences the lifestyle of the Indonesian nation. In the view of Indonesian society, Islamic law is an important part of religious teachings and Islam is a space for the main expression of religious experience and determines its continuity and historical identity.Keyword. Performance, Islamic Law, Indonesia.
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Achidsti, Sayfa Auliya. "EKSISTENSI KIAI DALAM PENGEMBANGAN TRADISI ISLAM INDONESIA." IBDA` : Jurnal Kajian Islam dan Budaya 9, no. 2 (July 10, 2011): 214–34. http://dx.doi.org/10.24090/ibda.v9i2.40.
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Locality is the closest entity toward the society. Moreover in Indonesia,this problem should be located as the stepping stone to view howthe people live, their need, and the reason why do they live in such way.This existence relates each other forming a civil society. This article discussesthe relationship between religion and society as an important factorwhich influences much on the Islamic scholars’ position and all theiractivities in the society. In traditional Javanese society, the Islamic scholarsare more positioned as having a strategic social function in a society.
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Astuti, Ngudi. "PERAN UMAT ISLAM DALAM MEWUJUDKAN MASYARAKAT MADANI DI INDONESIA." Jurnal Ilmiah Mimbar Demokrasi 11, no. 2 (March 20, 2018): 87–99. http://dx.doi.org/10.21009/jimd.v11i2.6262.
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The concept of civil society refers to the ideal model of community life in Medina the Prophet Muhammad, which is based on a constitution that called the Charter of Medina. Madani Society is islamization of civil society. Strategies to build madani society in Indonesia can be done with the national integration and political, democratic political system reform, education and political awareness. The role of Muslims in the realization of madani society are as agents of change against the emergence and growth of the intellectuals among the middle class to create the order of social life in a democratic political-economic system is fair.
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Kurdi, Alif Jabal. "DAKWAH BERBASIS KEBUDAYAAN SEBAGAI UPAYA MEMBANGUN MASYARAKAT MADANI DALAM SURAT AL-NAHL: 125." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 1 (October 12, 2019): 21. http://dx.doi.org/10.14421/qh.2018.1901-02.
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Islam has been present in Indonesia to bring change to a better direction. Islam is not directly accepted by the people of Indonesia. As a step of the initiative of Islamic missionaries in Indonesia, it uses an approach that deals with matters that are inherent in the everyday life of Indonesian society. One of the most effective approaches to spreading Islam is through culture. Indeed, what has been done by Indonesian Islamic preachers reflects the spirit of dakwah, which is recommended by Allah in his word (Q.S. al-Nahl: 125). As a contextualized form of the Rasulullah dakwah method, Islamic preachers in Indonesia have presented Islam really in its context as a religion, not as an Arabic cultural product, as it has recently been misunderstood by some. Through socio-historical-contextual approaches with linguistic analysis based on the interpretation of the scholar's linguistic and social use theory and the use of gratification theory introduced by Herbert Blumer and Elihu Katz, this paper will reveal the values and messages of practice preaching the Prophet to Arab society in his time linked to the practice of dakwah Ulama Indonesia so as to make people aware of the importance of culture in building a civil life, which through culture.Keywords: Dakwah, al-Nahl: 125, Civic Society
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Jufri, Andi. "Masyarakat Madani dan Penguatan Demokrasi Politik Islam di Indonesia." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 5, no. 2 (October 9, 2020): 285–307. http://dx.doi.org/10.30603/jiaj.v5i2.1385.
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Civil society is a socio-political construct that places Islam and the State in a state of mutual need, namely, Islam, on the one hand, as a moral guide for state management, and the State, on the other, as a foundation for Islamic values. This conception refers to the significant amount of the Medina-built society of the prophet Muhammad and Khulafaurrasyidin, which consists of five key pillars: monotheism, humanism, deliberations, justice, and Brotherhood.
This research aims to investigate how civil society interacts with the growth of political democracy in Indonesia. The researcher used descriptive qualitative techniques in this investigation by analyzing primary data collected from library studies. The data were processed using discourse analyzes and hermeneutic analysis techniques. Besides, the researchers used the historical, sociological, philosophical, and theological convergence approach. The research result revealed that the process of consolidating and improving political democracy in Indonesia remained bureaucratic and did not wholly represent civil society characteristics
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Freedman, Amy L. "Civil Society, Moderate Islam, and Politics in Indonesia and Malaysia." Journal of Civil Society 5, no. 2 (September 2009): 107–27. http://dx.doi.org/10.1080/17448680903154907.
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Halim, Wahyuddin. "PERAN PESANTREN DALAM WACANA DAN PEMBERDAYAAN MASYARAKAT MADANI." AKADEMIKA: Jurnal Pemikiran Islam 22, no. 2 (December 19, 2017): 191. http://dx.doi.org/10.32332/akademika.v22i2.976.
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Abstrak
Di Indonesia, wacana tentang civil society atau masyarakat sipil bermula pada sekitar akhir dekade 1990-an. Hal itu merupakan respons terhadap wacana yang sama yang juga sedang hangat diperbincangkan secara global sejak sekitar pertengahan dekade yang sama. Namun demikian, di Indonesia pada awalnya wacana bahkan perdebatan tentang civil society terbatas pada kalangan intelektual, akademisi kampus dan aktivis lembaga swadaya masyarakat. Dalam berbagai diskursus akademik dan non-akademik tentang civil society, isu pertama berkaitan dengan padanan atau terjemahan mana yang tepat bagi konsep itu untuk konteks Indonesia. Ada pihak yang memilih mempertahankan istilah bahasa Inggris civil society, ada juga yang menawarkan terjemahan ‘masyarakat sipil’, ‘masyarakat kewargaan’, ‘masyarakat warga’, dan ‘masyarakat madani’. Medan diskursif kedua berkaitan dengan pemahaman dan pemaknaan terhadap konsep civil society dan kompatibilitas penerapannya dalam konteks masyarakat Indonesia. Artikel ini menyoroti secara khusus perbedaan pandangan antara kalangan ‘tradisionalis’ dan ‘modernis’ Muslim di Indonesia dalam memahami dan memaknai konsep civil socity. Secara khusus, artikel ini berupaya mengeksplorasi eksistensi pesantren sebagai institusi pendidikan Islam tertua dan terbesar di Indonesia dalam memerankan diri sebagai salah satu elemen civil society yang, pada gilirannya, dapat berkontribusi signifikan dalam upaya transformasi dan pemberdayaan masyarakat sipil sebagai bagian dari proses konsolidasi demokrasi di Indonesia yang masih terus berlangsung.
Kata Kunci: civil society, masyarakat madani, pesantren, pemberdayaan, Muslim tradisionalis, Muslim modernis.
Abstract
In Indonesia, the discourse on civil society began in around the end of the1990s. It is a response to the same discourse that was also being warmly discussed globally since around the middle of the same decade. However, in Indonesia at first discourse even the debate about civil society is limited to intellectuals, campus academics, and activists of non-governmental organizations. In academic and non-academic discourses on civil society, the first issue relates to which equivalent or translation is most appropriate for that concept for the Indonesian context. Some people choose to retain the English term civil society, some others offer Indonesia translations such as ‘masyarakat sipil’, ‘masyarakat kewargaan’, ‘masyarakat warga’, dan ‘masyarakat madani’. The second discursive field is concerned with the understanding of and giving meaning to the conept of civil society and the compatibility of its application in the context of Indonesian society. This article highlights the different views between Muslim 'traditionalists' and 'modernists' in Indonesia in understanding and giving new meanings to the concept of civil socity. In particular, this article seeks to explore the existence of pesantren as the oldest and largest Islamic educational institution in Indonesia in acting as one of the elements of civil society that, in turn, can contribute significantly to the transformation and empowerment of civil society as part of the ongoing process of democratic consolidation in Indonesia.
Keywords: civil society, masyarakat madani, pesantren, empowerment, traditionalist Muslim, modernist Muslim
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Admin, ICR. "Islam, Corruption, Good Governance, and Civil Society: The Indonesian Experience." ICR Journal 2, no. 1 (October 15, 2010): 109–25. http://dx.doi.org/10.52282/icr.v2i1.683.
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Corruption is no doubt one of the most serious problems faced by many countries, including Muslim countries such as Indonesia. Sometimes it might seem that the teachings of Islam - a religion which prohibits corruption - alone do not work to prevent Muslims from conducting such harmful acts. The author of this article therefore looks at other factors that influence Muslims in their daily lives and reviews the status of governance. In his view, one way to address the problem of corruption would be the fostering of good governance. However, at the same time Muslims would need a vibrant and dynamic civil society that can play a crucial role in the creation and empowerment of good governance. In Indonesia, a majority Muslim country - in fact the largest Muslim country in the world - a large number of Islam-based civil societies exist. The author discusses the role of Islamic teachings against corruption, and the recent experiences of Indonesia in combating this vice, particularly the role of an Islamic civil society sphere.
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Bakti, Andi Faisal. "Islam and Modernity: Nurcholish Madjid's Interpretation of Civil Society, Pluralism, Secularization, and Democracy." Asian Journal of Social Science 33, no. 3 (2005): 486–505. http://dx.doi.org/10.1163/156853105775013634.
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AbstractDebates on the applicability of the "modern" Western concepts of civil society, pluralism, secularization and democracy, together with Islam, significantly developed since the 1970s in Indonesia, in particular since the emergence of Nurcholish Madjid (hereafter Madjid). By the end of the 1980s, the Paramadina Foundation, which was established in 1986 by Madjid, among others, increasingly attracted higher middle-class individuals who claimed to adopt a progressive and open approach to Islam. Through Paramadina, Madjid, among others, developed his own idea of civil society. He is one of the most obvious champions of "neo-modernism" in Indonesia, as these ideas of both "modernism" and "traditionalism" are combined when they are relevant and suitable for society. The question addressed here is how Madjid interprets the concepts of civil society, pluralism, secularization and democracy as his main discourses? In other words, how does Madjid define and pave the way for Islamic development in Indonesia? What approaches does he use? While the concepts developed in Paramadina are basically inclusivism, pluralism, integralism, tolerance and democracy, on the way to achieving masyarakat madani (the Indonesian translation of civil society as adopted by Madjid), it seems that Madjid falls short of promoting local and global human values, international relations and communication. In fact, he adopts a cultural and nationalistic approach within the framework of Indonesian nationalism, which could lead to cultural crystallisation, particularism, localism and, eventually, atavism. These factors, however, if given a humanistic and global flavour — as set forward by the communication approach to human development — could indeed contribute to the emancipation of local citizens, from a parochial and centralized nationalism adhered to today by many Indonesian leaders. Thus, thinking globally and acting locally could be a liberating force for all.
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ZA, Tabrani. "Transformasi Teologis Politik Demokrasi Indonesia (Telaah singkat Tentang Masyarakat Madani dalam Wacana Pluralisme Agama di Indonesia)." Al-Ijtima`i: International Journal of Government and Social Science 2, no. 1 (October 31, 2016): 41–56. http://dx.doi.org/10.22373/jai.v2i1.26.
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Raised the urgency of the terms are, how the concept of civil society as a societal good that is created in the life of the nation in Indonesia, as the frame of the existing diversity, religion and culture, and political system of Pancasila democracy. Civil society in the context of Indonesian is how to control the formation of communities in the state through institutional self-activity, independence and autonomy, as well as the establishment of an embodiment of a democratic society. In the context of the Indonesian Pancasila principles, and also with a democratic system of governance, and there is this dilemma and think about the ideal, which is between the Islamic faith and respect for the rights and freedom of religion, politics and the state. The presence of Islam in the transformation objective and mainly do the religious rights and political and human resources in line with the agenda, as well as religious harmony. Islam in Indonesia is constructed precisely by turning good value in the social sphere, culture, politics, economy, education, and access to the system, which in this case involves the rules in the management of the nation's life. We need to develop democratic institutions, especially political institutionalization, as well as to ensure the continuity of effective bureaucratic government open and participatory. This paper examines an attempt to briefly try on civil society in the discourse of religious pluralism in Indonesia with the social - political approach.
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Ilyas, Mohammed, and Rayvinder Athwal. "De-Radicalisation and Humanitarianism in Indonesia." Social Sciences 10, no. 3 (March 3, 2021): 87. http://dx.doi.org/10.3390/socsci10030087.
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Since 9/11, de-radicalisation programs have become central to every country that deems itself at risk from terrorist attacks from global terror groups such as ISIS. Consequently, many countries have implemented programs to “inoculate their Muslim populations” and de-radicalise and disengage those Muslims deemed radicalised through securitisation and “moderate Islam”. Such programs aim to persuade individuals to renounce extremist ideas and violence and adopt moderate Islam, often state-orientated Islam, as is the case in Indonesia. The Indonesian government and civil society organisations have attempted to address radicalisation by setting up counter-radicalisation and de-radicalisation programs, with various degrees of success. The central thesis of this paper is that de-radicalisation is not achievable, and the current programs in Indonesia are not effective. The paper will first critically discuss the concepts of radicalisation and de-radicalisation/disengagement. Then, the paper will critically assess the Indonesian de-radicalisation programs by focusing on their shortcomings and unintended consequences, which result in the labelling and stigmatisation of former detainees and their families and hinder their successful de-radicalisation and reintegration. In the final section, the author will suggest that the Indonesian government and civil society organisations need to introduce humanitarian activities to improve their programs and reduce the chances of recidivism.
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Al Qurtuby, Sumanto. "THE RISE OF ISLAMISM AND THE FUTURE OF INDONESIAN ISLAM." Journal International Studies 16 (December 30, 2020): 105–28. http://dx.doi.org/10.32890/jis2020.16.7.
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Since the downfall of Suharto’s dictatorial regime in 1998, Indonesia has witnessed a surge of various Islamist groups that have potentially threatened the country’s religious tolerance, civil Islam, and civic pluralism. Moreover, it is suggested that the rise of Islamist groups could likely transform Indonesia into an intolerant Islamist country. However, this article asserts that the Islamist groups are unlikely to reform Indonesia into an Islamic State or Sharia–based government and society, and are unable to receive the support and approval of the Indonesian Muslim majority due to the following fundamental reasons: the groups’ internal and inherent weaknesses, ruptured alliance among the groups, lack of Islamist political parties, limited intellectual grounds of the movement, the accommodation of some influential Muslim clerics and figures into the central government body, and public opposition toward the Islamist groups.
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Widiyanto, Asfa. "Constitution, Civil Society and the Fight Against Radicalism: The Experience of Indonesia and Austria." Analisa 1, no. 2 (December 21, 2016): 139. http://dx.doi.org/10.18784/analisa.v1i2.362.
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<p>The German scholar Ernst-Wolfgang Böckenförde (b. 1930) is reported to have said that “the free secular state lives on premises that it cannot itself guarantee”. These premises include the morality, commitment to public order and the like. In this train of thought, we may say that the constitution is in need of strong civil society so as to maintain the well-being of the state. This paper investigates the interplays between constitution and civil society in eradicating radical tendencies within Indonesian and Austrian society, most particularly within the Muslim communities of these respective countries. Islam is recognised as religion in both countries. The notions of “European Islam” and “Indonesian Islam” are believed to shape the current-state of eradicating radicalism in the two countries.</p>
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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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Afifah, Farida Nur. "Civil Society: Relevansinya dengan Kenyataan Sosial Umat Islam Indonesia (Studi Pemikiran Tafsir Nurcholish Madjid)." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 9, no. 2 (December 30, 2020): 220. http://dx.doi.org/10.29300/jpkth.v9i2.2961.
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Nurcholish Madjid is a Muslim scholar who is in direct contact with the Eastern world and the Western world and Nurcholish Madjid's thought in interpreting the Qur'an and Islam. In addition, there were three causes that influenced his first thought, the figure who would not be trapped in a traditionalist-modernist dichotomy. Secondly, it is a figure that has systematically formulated a comprehensive basic view of the Islamic. The three figures are actively involved in the socio-political field. Therefore, he was said to be the successor of the Islamic neo-modernist thought especially the successor of Fazlur Rahman. The pattern of interpretation is the interpretation of Maudhu'i with the attention of al-muhafazah ‘ala al-qadim al-salih wa al-akhdh bi’l-jadid al-aslah. This paper will present the view of the Nurcholish Madjid regarding civil society and will be explored using the literature method. As for the results of this search are In interpreting the civil society Nurcholish Madjid equates with civil society that is a civilisation society that exempts the example of Prophet Muhammad in shaping and cultivating the community in Medina. People who obey the law, appreciate the difference of opinion and the rights of others, and have a concern for the sense of humanity. It can be said that Indonesian people need hard efforts in establishing civil society as conceptualized by Nurcholish Madjid.
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Hakim, Lukmanul. "ISLAM, PLURALITAS AGAMA, DAN PEMBENTUKAN MASYARAKAT MADANI DI INDONESIA." Harmoni 11, no. 1 (March 31, 2012): 26–33. http://dx.doi.org/10.32488/harmoni.v11i1.228.
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Plurality is inevitable in Indonesia. Plurality of religions is an asset of Indonesia. Plurality covers various aspects of social and religious life for both are related and inseparable . The socio-religious life has had many variety and is not always associated with positive values based upon the reality in the society. Friction and conflicts also occasionally occur, both among religious followers, and also fellow believers which commonly ends with disagreements. In order to result in positive impacts upon plurality or diversity, a good conflict management is needed. In relation to the establishment of civil society in Indonesia, good conflict management will provide a wide range of sphere for each individual to develop their creativeness and ideas for a better social and religious life.
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Zulifan, Muhammad. "Politik Islam di Indonesia: Ideologi, Transformasi dan Prospek dalam Proses Politik Terkini." Politik Indonesia: Indonesian Political Science Review 1, no. 2 (July 15, 2016): 171–95. http://dx.doi.org/10.15294/jpi.v1i2.6583.
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This study examines the correlation between Islamic doctrine of the concept of state and government system with the ambition of some Muslims to revive sharia values in a country. Literature research methodology is employed to explore ideas of Islamic political thinkers, ranging from classical and medieval, era such as al-Farabi, al-Mawardi, Ibn Taymiyyah, to the modern era and contemporary scholars, such as al-Attas, Fazlur Rahman, and Arkoun. The validity of the democratic system and the form of an ideal state for Muslims are debatable among Muslim scholars. The concept of civil society that becomes a manifestation of civil society is believed to have been practiced in the historical period of Islamic government.
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Khoiriyah, Rihlatul, Ali Imron, Ahmad Munif, and Lathifah Munawaroh. "Penguatan Kampung Santri untuk Pengembangan Masyarakat Sadar Hukum di Wilayah Mangkang Kota Semarang." Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan 17, no. 2 (April 21, 2018): 253. http://dx.doi.org/10.21580/dms.2017.172.2429.
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<p>This paper intends to see the extent of legal awareness of the community in the village area of the santri against family law derived from national legal products. The results of the study show two main points, first, the understanding of Islamic civil law (marriage and inheritance) of Mangkang region society is dominated to the accepted understanding of classical fiqh. The people of Mangkang region are not anti-starch against the civil law of Islam issued by the state in the form of positive law. Although the Mangkang area people see that both are ijtihadiyah products, but the existence of Indonesian civil law that has an administrative effect on others makes them accept a good denan. Second, a persuasive approach in the form of a cultural approach is more readily accepted by citizens. Mangkang area people feel comfortable when invited to dialogue and discussion related to Islamic civil law of Indonesia. In the end, by reaching the common point and the good that might be obtained, Indonesian civil law can be understood and well accepted.</p><p> </p><p>Tulisan ini bermaksud melihat sejauh mana kesadaran hukum masyarakat di wilayah kampung santri terhadap hukum keluarga yang bersumber dari produk hukum nasional. Hasil dari kajian menunjukkan dua hal pokok, pertama, pemahaman hukum perdata Islam (penikahan dan kewarisan) masyarakat wilayah Mangkang didominasi kepada pemahaman yang diterima fiqh klasik. Masyarakat wilayah Mangkang tidak anti pati terhadap hukum perdata Islam yang dikeluarkan negara dalam bentuk hukum positif. Meskipun masyarakat wilayah Mangkang melihat bahwa keduanya merupakan produk ijtihadiyah, namun keberadaan hukum perdata Islam Indonesia yang memiliki dampak administratif kepada yang lainnya menjadikan mereka bisa menerima denan baik. Kedua, pendekatan persuasif dalam bentuk pendekatan budaya lebih mudah diterima oleh warga masyarakat. Masyarakat wilayah Mangkang merasa nyaman ketika diajak berdialog dan berdiskusi terkait hukum perdata Islam Indonesia. Pada akhirnya, dengan mencapai titik temu dan kebaikan yang mungkin akan didapat, hukum perdata Islam Indonesia bisa dipahami dan diterima dengan baik..</p>
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Rozi, Syaikhu. "Pendidikan Moderasi Islam KH. Asep Saifuddin Chalim; Mencegah Radikalisme Agama dan Mewujudkan Masyarakat Madani Indonesia." TARBIYA ISLAMIA : Jurnal Pendidikan dan Keislaman 8, no. 1 (March 6, 2019): 26. http://dx.doi.org/10.36815/tarbiya.v8i1.343.
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This study uses the research design of the Individual Life History Case Study by Imam Suprayogo and Tobroni. The study was Done to reveal the life history of KH. Asep Saifuddin Chalim, his struggles, careers, dedication, thoughts and works related to education of Islamic moderation. The data analysis technique uses Spradley's naturalistic research steps whose overall process concludes including: 1) Prevention of religious radicalism through education is carried out by implementing quality education in accordance with Islamic principles of aswaja and by emphasizing more responsibility for teachers not only to teach, but also supervises and accompanies students inside and outside the classroom so as to make it the spearhead in maintaining, preserving and grounding the existence of aswaja teachings. Responsibility is carried out with a nurturing and education approach (andragogy). 2) Civil society is a civil which always doing the process of searching for identity and guarantees the freedom of individuals to growing up so that they have the ability and opportunity to build a culture of civic citizenship. This is formed by implementing an education system based on cultural elements that consider ethics, aesthetics and religiosity so that young intellectuals have the toughness and excellence which is the starting point for building civil society.
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Sadari, Sadari. "STUDI ISLAM DALAM KAJIAN HUKUM KELUARGA ISLAM DI INDONESIA." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 1 (October 10, 2016): 63. http://dx.doi.org/10.22515/islimus.v1i1.226.
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This article offers a study of h}udu>di> (limit) in Islamic family law contained in the Indonesian Compilation of Islamic Law (KHI). The study of h}udu>di is nothing other than the process of desacralization that KHI becomes progressive in line with the development of modernity and in the context of Indonesian-ness. To that end, this article makes two efforts, firstly, by rejecting the idea that gives no attention to limit in one hand, and secondly, by strengthening the thoughts of scholars who offer new ijtihad both in its concept until to methodology. Thought that strengthens it came from Syrian figure, namely Muh}ammad Shah}ru>r, through a plausibility structure. His study of hududsupported Nurcholish Madjid idea about the de-sacralization, so as to perform the coherence between KHI to human rights issues, democracy, nation-state, civil society, and constitutionalism. So this article supports the spirit of de-sacralization - in addition to not abandon its sacralization - initiated by Nurcholish Madjid. The source of this study is KHI, by using the hududparadigm, that based on a maxim of sabat al-naswa harakah al-muhtawa, meaning that the text is permanent , but the content moves. So that the rule of law is always rooted in liminality based on the text, which is the pivot of study centered on the text toward the context, not vice versa.
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Sirry, Mun'im. "The Public Expression of Traditional Islam: thePesantrenand Civil Society in Post-Suharto Indonesia." Muslim World 100, no. 1 (January 2010): 60–77. http://dx.doi.org/10.1111/j.1478-1913.2009.01302.x.
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Jamil, M. Mukhsin. "REVITALISASI ISLAM KULTURAL." Walisongo: Jurnal Penelitian Sosial Keagamaan 21, no. 2 (December 15, 2013): 271. http://dx.doi.org/10.21580/ws.2013.21.2.245.
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<p class="IIABSBARU1">This research aim to explore one of Islamic movements in Indonesia after reformation of 1998. By using qualitative method, it is clear that the demarcation betweeen Islamic tradisionalism and Islamic modernism fluided culturally. Although at the same time polarization both become more political, which is made Indonesian Islamic mainstream loosed elan vital as sosial and cultural movement. There is the contradictory trends in the dynamic of Islamic thought and movement introduced by Islamc minority groups. In one side the trends are multiculturalism, anti coruption movement and appreciation to the local cultures which is ignorenced before by Islamic movement in Indonesia. In other side, political oriented in many Islamic movement is stronger. The dominant of traditional constructions of Islamic polical thought of sunni (fiqh al-siyasah) influenced to the Islamic movement to state orientation at same time ignored the society with their problem and cultural expression. The cultural Islam proposed new understanding to Islamic traditions with hermeneutic and remove the locus of movement forum political Islam to civil Islam.</p><p class="IKa-ABSTRAK">***</p>Penelitian ini bertujuan untuk menjelajahi salah satu gerakan Islam di Indonesia setelah reformasi 1998. Dengan menggunakan metode kualitatif, akan menjadi jelas demarkasi antara Islam tradisional dan Islam modernis secara kultural. Meski polarisasi kedua kelompok keagamaan itu kerap bernuansa lebih politis, sehingga menghilangkan <em>elan vital</em> Islam Indonesia sebagai gerakan sosial dan budaya. Tetapi ada tren kontradiktif dalam dinamika pemikiran dan gerakan Islam yang dilakukan oleh kelompok minoritas Islam. Di satu sisi trennya adalah multikulturalisme, gerakan anti korupsi, dan apresiasi terhadap budaya lokal yang telah dikembangkan oleh gerakan Islam sebelumnya. Di sisi lain, orientasi politik kelompok keagamaan juga semakin meningkat. Dominasi pemikiran politik tradisional Sunni turut mempengaruhi pola gerakan Islam kepada negara dan pada saat yang sama mengabaikan masyarakat dengan problem kebudayaan mereka. Islam kultural mencoba untuk meniupkan pemahaman baru dalam tradisi Islam dengan hermeneutika dan menggeser arah gerakan Islam politik kepada Islam sipil.
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Rusyana, Ayi Yunus. "Islam and Economic Development: Exploring the Role of Indonesian Muslim Society in Developing Islamic Microfinance Institution." International Journal of Nusantara Islam 2, no. 1 (June 9, 2014): 83–94. http://dx.doi.org/10.15575/ijni.v2i1.50.
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Although a religion is considered as a one of the cultural barriers that can impede an economic development, nevertheless in this paper I prove that Islam as well as Muslim society has a big role to empower economic life in Indonesian Muslim. The growth of Bayt al-Māl wa al-Tamwīl (BMT), Islamic microfinance institution, initiated by Muslim community is a great evidence on how religioun gave a positive impact in economic development in Indonesia. Using the theory of collective action proposed by Alberto Melucci, I explore the main factors that influenced Muslims to establish BMT, and how BMT movement develops in Indonesian Muslim society. Overall, in this paper I argue that the BMT movement can be considered as a social movement where the civil society takes more important role than the state. Interestingly, the lack of regulation is not becoming an obstacle for Muslim society to establish and develop BMT in some regions in Indonesia.
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Siroj, A. Malthuf. "Eksistensi Hukum Islam dan Prospeknya di Indonesia." AT-TURAS: Jurnal Studi Keislaman 5, no. 1 (September 23, 2018): 97–122. http://dx.doi.org/10.33650/at-turas.v5i1.326.
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Indonesia as one of the most populated-by-Muslim country has a long historical experience in implementing Islamic law. In each era, the practice of Islamic law differs one another due to the legal politics which influence it. Prior to the Dutch colonialism, Islamic law was prevalent among Muslims with political support from the royal kingdom of Islam such as in Aceh, Palembang, Banjarmasin, Banten, Demak, Jepara, Tuban, Gersik, Ampel and Mataram. Islamic law grew and developed in the midst of society beside adat law. In the Dutch colonial era the policy of the colonial government against Islamic law had its ups and downs in line with the legal theory that emerged at the time. On the one hand, it tends to be accommodative, while confrontational on the other hand. In the era of independence the position of Islamic law became stronger with the enactment of the 1945 Constitution which guaranteed the right of every citizen to embrace religion and practise religious law. In the New Order era, several laws have been enacted, which strengthened the position of Islamic law, especially the Islamic civil law. This tends to develop in the Reform era, marked by strengthening Muslim aspirations and regional autonomy. Consequently, the Islamic law is increasingly practised, though still limited in the field of civil law and Islamic economics. The enforcement of Islamic criminal law in Indonesia still encounter many obstacles both conceptually and legally. This article will examine the existence and the prospect of Islamic law in Indonesia by observing its strengths, weaknesses, opportunities and challenges.
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Fogg, Kevin W. "Reinforcing Charisma in the Bureaucratisation of Indonesian Islamic Organisations." Journal of Current Southeast Asian Affairs 37, no. 1 (April 2018): 117–40. http://dx.doi.org/10.1177/186810341803700105.
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Many studies of Islam in Indonesia have focused on the mass Islamic organisations that form the backbone of civil society and Indonesian religious life. However, studies of these organisations have not appreciated the central place of charisma amid their bureaucratic features. This article looks at the case of Alkhairaat, a mass Islamic organisation headquartered in Central Sulawesi but spread throughout eastern Indonesia, as a bureaucracy built to reinforce and perpetuate the charisma of its founder, Sayyid Idrus bin Salim al-Jufri. The case of Alkhairaat demonstrates how mass Islamic organisations in Indonesia bureaucratise Islam but also, in doing this, defy the broader trend of legalisation. Instead, the on-going veneration of the founder's charisma helps to make sense of the continuing attention to supernatural occurrences among traditionalist Indonesian Muslims and the power of organisational leaders over their followers.
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Rahmanto, Mukhlis, Mohammad Syifa Amin Widigdo, and Rozikan . "REINTEPRETATION OF ISLAM AND CIVIL SOCIETY EMPOWERMENT; CASE OF MAJELIS PEMBERDAYAAN MASYARAKAT MUHAMMADIYAH." Humanities & Social Sciences Reviews 6, no. 2 (December 15, 2018): 127–32. http://dx.doi.org/10.18510/hssr.2018.6216.
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Purpose of the study:This article aims to examine critically the roles of Muhammadiyah as one of the largest Islamic civil organizations in Indonesia in interpreting and praticing Islamic normative values, especially with regard to the empowerment of civil society after the fall of President Suharto’s New Order political regime in 1998.
Methodology:This study applies qualitative approach and descriptive analysis that aims to critically describe the roles of Muhammdiyah through its department of Majelis Pemberdayaan Masyarakat (abbreviated as: MPM) in interpreting and practicing Islamic values in the relation of civil society empowerment in the post Soeharto’s New Order regime era. Data is gathered from observation, interview with the MPM leaders, and document analysis. Other previous studies which are also included as the main sources of the study are conducted by Prijono (1996) and Harmsen (2008).
Main Findings and Novelty:The analysis produces some important findings: first, some of normative doctrines of Islam on the issue of society empowerment are reinterpreted. The resulted interpretation is different from classical interpretation and interpretive experiences in other Muslim world. The new interpretation focuses on Sūrah al-Māʿūn of the Qur’an (and some other related verses) and uses such interpretation as a theological ground and spirit for implementing societal empowerment visions and works. Second, the empowerment roles of Muhammadiyah through the Council (i.e. MPM) affirms the theory of civil society in Indonesia, which becomes a strategic partner of the government, whose development program fails engender social welfare and prosperity.
Applications of this study: This study can be useful formanyinterdiscipliner area such civil society, civil empowerment, sociology, and Islamic Studies.
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Holidin, Defny. "THE COMPATIBILITY OF ISLAM AND PANCASILA IN INDONESIA’S DECLINING DEMOCRACY." POLITICS AND RELIGION JOURNAL 16, no. 2 (December 5, 2022): 179–202. http://dx.doi.org/10.54561/prj1602179h.
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The article addresses ambiguous politics-religion relations within resilient democratization. It specifically examines the relations between Islam and Pancasila as the nation’s civil religion in the transitioning Indonesian democratic reform from both philosophical and actor-centered viewpoints of the changing governmentsociety relations. The foci are twofold: first, the extent to which the national civil religion Pancasila retakes place in Indonesian political transition; and second, in what sense and in which ways religious movements might correspond to the national civil religion Pancasila in contemporary Indonesia’s democracy. It suggests that establishing Pancasila as a formal ideology imposed by anyone currently holding power may provoke risks of Indonesia’s democratization back to autocratization. While maintaining Pancasila as an open ideology is necessary to prevent that risk, openness in a political transition may also attract various interests. The recent decline of Indonesia’s democracy also prompts the necessity of constructive roles of civil society organizations in supporting resilient democratization in the country. Political turbulence that threatens democratization in Indonesia requires the independence of the established Muslim community organizations to build constructive power relations against but not be captured by the political regime.
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Asrori, Saifudin. "NEGOSIASI RUANG PUBLIK: MODERNISASI DAN PENGUATAN CIVIL SOCIETY MODEL PESANTREN." Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam 16, no. 1 (April 8, 2017): 159–76. http://dx.doi.org/10.15408/kordinat.v16i1.6459.
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Negosiasi Ruang Publik; Modernisasi dan Penguatan Civil Society Model Pesantren. Meski kontribusi pesantren dalam pembangunan sosial ekonomi telah banyak diakui berbagai kalangan, lembaga pendidikan Islam ini seringkali diasosiasikan sebagai lembaga yang mempromosikan pendidikan yang intoleran dan militan yang kemudian menjadi akar gerakan radikal dan terorisme di Indonesia. Artikel ini mencoba menjawab kemampuan pesantren dalam mempersiapkan santrinya agar mampu berpartisipasi di era masyarakat modern dan mendukung penguatan masyarakat sipil. Peran pesantren di era modernisasi dievaluasi melalui program-program pendidikan yang berhubungan dengan pendidikan anti-kekerasan, toleransi antar keyakinan dan etnis, pluralisme, Hak Asasi Manusia (HAM), kesetaraan gender, demokrasi, serta keadilan politik dan sosial. Berdasarkan studi etnografi di Pondok Modern Gontor, artikel ini mengambarkan bahwa pesantren telah mengambil peran politik progresif dan berperan aktif dalam penguatan munculnya masyarakat sipil di Indonesia
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Widiyanto, Asfa. "RAPPROCHEMENT BETWEEN SUNNISM AND SHIISM IN INDONESIA:." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 01 (May 3, 2021): 31–58. http://dx.doi.org/10.21274/epis.2021.16.01.31-58.
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Throughout Islamic history, we observe enmity and conflicts between Sunnism and Shiism, nonetheless there has been also reconciliation between these sects. This article examines the opportunities and challenges of Sunni-Shia convergence in Indonesia. Such a picture will reveal a better understanding of the features of Sunni-Shia convergence in the country and their relationship with the notion of ‘Indonesian Islam’. The hostility between Shiism and Sunnism in Indonesia is triggered by misunderstandings between these sects, politicisation of Shiism, as well as geopolitical tensions in the Middle East. These constitute the challenges of Sunni-Shia convergence. One may also observe the ventures of Sunni-Shia convergence which have been undertaken by the scholars of the Nahdlatul Ulama (NU) and Muhammadiyah, and other Islamic civil society organisations. Grounding on these enterprises and the enduring elaboration of ‘Indonesian Islam’, the opportunities of and the prospects for Sunni-Shia rapprochement in the country are envisaged.
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Santoso, M. Abdul Fattah. "Kontribusi Etika Islam pada Pendidikan Politik: Solusi bagi Problema Civil Society Indonesia Era Reformasi." TSAQAFAH 9, no. 2 (November 30, 2013): 225. http://dx.doi.org/10.21111/tsaqafah.v9i2.51.
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Mohammed, Ilyas. "Critical Reflections on De-Radicalisation in Indonesia." Otoritas : Jurnal Ilmu Pemerintahan 10, no. 1 (December 26, 2020): 43–57. http://dx.doi.org/10.26618/ojip.v10i1.3097.
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Since 9/11 western and non-western governments have implemented counter-counter terrorism and de-radicalisation programs to “inoculate Muslim populations” and de-radicalise those deemed as radicalised through securitization and “moderate Islam”. The Indonesian government and civil society organizations have attempted to address radicalisation by setting up counter-radicalisation and de-radicalisation programs. This paper will critically reflect on the Indonesian de-radicalisation programs. It will first critically discuss the terms radicalisation and de-radicalisation. Then critically assess the Indonesian de-radicalisation programs. In the final section, the author suggests that Indonesia needs to introduce humanitarian activities to make the de-radicalisation programs more effective and overcome labelling and stigmatization.
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Latief, Hilman, and Haedar Nashir. "Local Dynamics and Global Engagements of the Islamic Modernist Movement in Contemporary Indonesia: The Case of Muhammadiyah (2000-2020)." Journal of Current Southeast Asian Affairs 39, no. 2 (May 11, 2020): 290–309. http://dx.doi.org/10.1177/1868103420910514.
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This article examines the engagement of Indonesian Islamic civil society organisations in the international arena by paying particular attention to the role of the Islamic modernist movement, Muhammadiyah. Beyond its vibrant religious and social activism in the domestic context of Indonesia, Muhammadiyah has, in the past thirty years, engaged in various international affairs such as peacekeeping operations, humanitarian activities, and politics. This engagement indicates that Muhammadiyah has attempted to strengthen its international exposure and contribute to the global community. By examining Muhammadiyah’s vision and activism, both discursively and practically, this article seeks to know why it is so essential for Indonesian Islamic civil society organisations, such as Muhammadiyah, to be involved in the international arena, and what Muhammadiyah engagement means for the global picture of Islam in the Muslim world.
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Marhamah and Abdul Hakim Abdullah. "Reform of The Islamic Education System in Indonesia According to Azyumardi Azra." Islam Universalia: International Journal of Islamic Studies and Social Sciences 2, no. 1 (May 29, 2020): 34–108. http://dx.doi.org/10.56613/islam-universalia.v2i1.149.
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Rapid technological change requires Islamic educational institutions to make changes in various aspects, fundamentally and comprehensively so that Islamic education is able to face the global challenges of education towards civil society. If not, he will be left far behind from modern education. In Indonesia, Azyumardi Azra is one of the professors who is concerned in the field of education whose thoughts can be used as role models in the reform of Indonesian Islamic education. The study of the concept of renewal of the Islamic education system according to Azyumardi Azra was reviewed based on the social background and historical setting of the renewal of Islamic education that took place in the early XX century in Indonesia. Azyumardi's thoughts Azra helped to give a new color to Islamic educational institutions in Indonesia, besides introducing new systems and methods, educational figures at that time also integrated general sciences into the curriculum of Islamic education so that it could bring Islamic schools and higher education. This study is descriptive analysis using a sociological historical and social hermeneutical approach. The method of study in the form of content analysis namely analysis of the text content and hermeuneutic analysis based on the interpretation of his books and his papers. Azyumardi Azra sees the reformation of the Islamic education system is very important that functions as an instrument in the creation of Indonesian human resources that have intellectual, spiritual, and moral. The results of this study can be concluded that the acceptance of a modern Islamic education system is projected to play a more constructive role in welcoming civilized societies capable of integrating Islamic, scientific, and Indonesian-oriented educational systems. The Islamic element is a great concern for the classical Islamic treasures which enables the emergence of educational results that have spiritual qualities. The scientific element compromises general science with religious knowledge. While the Indonesian element is intended because the pesantren institution is used as a reference for future education. the concept of cohesiveness in the education system is used as a philosophical reference framework for education that is capable of producing leaders and at the same time has an Islamic scientific ethos in civic education. This is clearly seen in the grounding of universal Islamic values at the time of the reform of the Islamic higher education system initiated by Azyumardi Azra.
Abstrak
Perubahan dan kemajuan teknologi yang pesat menuntut lembaga pendidikan Islam melakukan perubahan dalam berbagai aspek, secara mendasar dan menyeluruh agar pendidikan Islam mampu menghadapi tantangan global pendidikan menuju masyarakat madani. Jika tidak, ia akan tertinggal jauh dari pendidikan modern. Di Indonesia, Azyumardi Azra adalah salah seorang guru besar yang konsen dalam bidang pendidikan yang pemikirannya dapat dijadikan sebagai rol model dalam pembaharuan pendidikan Islam Indonesia. Kajian tentang konsep pembaharuan system pendidikan Islam menurut Azyumardi Azra dikaji berdasarkan latar belakang sosial dan setting sejarah pembaharuan pendidikan Islam yang terjadi pada awal abad XX di Indonesia. Pemikiran Azyumardi Azra ikut memberikan warna baru bagi lembaga pendidikan Islam di Indonesia, disamping memperkenalkan sistem dan metode baru, tokoh-tokoh pendidikan ketika itu juga memadukan ilmu-ilmu umum kedalam kurikulum pendidikan Islam sehingga melahirkan madrasah dan pendidikan tinggi Islam. Kajian ini bersifat descriptive analisis dengan menggunakan pendekatan historis sosiologis dan hermeunetik social. Metode kajiannya berupa: Contens analisis yakni analisis isi dari teks dan hermeuneutik analisis yakni interpretasi buku-buku dan tulisan-tulisannya. Azyumardi Azra melihat eksistensi pembaharuan sistem pendidikan Islam sangat penting yang berfungsi sebagai instrumen dalam penciptaan SDM Indonesia yang memiliki intelektual, spiritual, dan moral. Hasil kajian ini dapat disimpulkan bahwa penerimaan sistem pendidikan Islam yang modern diproyeksikan dapat berperan lebih konstruktif menyongsong masyarakat berperadaban yang mampu mengintegrasikan sistem pendidikan berwawasan keislaman, keilmuan, dan keindonesiaan. Unsur keislaman merupakan perhatian besar terhadap khazanah Islam klasik yang memungkinkan lahirnya hasil pendidikan yang memiliki kualitas spiritual. Unsur keilmuan mengkompromikan ilmu umum dengan ilmu agama. Sedangkan unsur keindonesiaan dimaksudkan karena institusi pesantren yang dijadikan rujukan pendidikan masa depan. konsep keterpaduan dalam sistem pendidikan tersebut dijadikan kerangka rujukan filosofis pendidikan yang mampu melahirkan pemimpin dan sekaligus memiliki etos keilmuan Islam dalam pendidikan kewarganegaraan (civil education). Ini terlihat jelas dalam pembumian nilai-nilai Islam universal pada saat pembaharuan sistem pendidikan tinggi Islam yang digagas oleh Azyumardi Azra
DOI: https://doi.org/10.5281/zenodo.4033005
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Barton, Greg, Ihsan Yilmaz, and Nicholas Morieson. "Authoritarianism, Democracy, Islamic Movements and Contestations of Islamic Religious Ideas in Indonesia." Religions 12, no. 8 (August 13, 2021): 641. http://dx.doi.org/10.3390/rel12080641.
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Since independence, Islamic civil society groups and intellectuals have played a vital role in Indonesian politics. This paper seeks to chart the contestation of Islamic religious ideas in Indonesian politics and society throughout the 20th Century, from the declaration of independence in 1945 up until 2001. This paper discusses the social and political influence of, and relationships between, three major Indonesian Islamic intellectual streams: Modernists, Traditionalists, and neo-Modernists. It describes the intellectual roots of each of these Islamic movements, their relationships with the civil Islamic groups Muhammadiyah and Nahdlatul Ulama (NU), their influence upon Indonesian politics, and their interactions with the state. The paper examines the ways in which mainstream Islamic politics in Indonesia, the world’s largest majority Muslim nation, has been shaped by disagreements between modernists and traditionalists, beginning in the early 1950s. Disagreements resulted in a schism within Masyumi, the dominant Islamic party, that saw the traditionalists affiliated with NU leave to establish a separate NU party. Not only did this prevent Masyumi from coming close to garnering a majority of the votes in the 1955 election, but it also contributed to Masyumi veering into Islamism. This conservative turn coincided with elite contestation to define Indonesia as an Islamic state and was a factor in the party antagonizing President Sukarno to the point that he moved to ban it. The banning of Masyumi came as Sukarno imposed ‘guided democracy’ as a soft-authoritarian alternative to democracy and set in train dynamics that facilitated the emergence of military-backed authoritarianism under Suharto. During the four decades in which democracy was suppressed in Indonesia, Muhammadiyah and Nahdlatul Ulama, and associated NGOs, activists, and intellectuals were the backbones of civil society. They provided critical support for the non-sectarian principles at the heart of the Indonesian constitution, known as Pancasila. This found the strongest and clearest articulation in the neo-Modernist movement that emerged in the 1980s and synthesized key elements of traditionalist Islamic scholarship and Modernist reformism. Neo-Modernism, which was articulated by leading Islamic intellectual Nurcholish Madjid and Nahdlatul Ulama Chairman Abdurrahman Wahid, presents an open, inclusive, progressive understanding of Islam that is affirming of social pluralism, comfortable with modernity, and stresses the need for tolerance and harmony in inter-communal relations. Its articulation by Wahid, who later became president of Indonesia, contributed to Indonesia’s transition from authoritarianism to democracy. The vital contribution of neo-Modernist Islam to democracy and reform in Indonesia serves to refute the notion that Islam is incompatible with democracy and pluralism.
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Amin, Muhammad. "GERAKAN SOSIAL MUHAMMADIYAH DI ERA REFORMASI." Jurnal Ilmu Sosial Indonesia 1, no. 1 (September 2, 2020): 36–45. http://dx.doi.org/10.15408/jisi.v1i1.17108.
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Aksi Bela Islam movement showed the ‘umat’ power involve democratization in Indonesia as a third big of democracy state in the world. Social movement that have characteristic such as solidarity for a same resistance showed by aksi Bela Islam movement fascinately. But, many accusation that this action contain political, make some big Islamic organization said that they not involved in this action directly, one of the organization is Muhammadiyah. Muhammadiyah is an Islamic organization be known by his role in education, health and social serviced, still should take the role as one of civil society power in the condition of ‘umat’ in Indonesia at that time. This draft analyze that how the Muhammadiyah take his different gesture and way by said not involved indirectly in organization. Using resources mobilization theory that one of factor in social movement, was found that Muhammadiyah’s resources participate in social movement that materialized by Aksi Bela Islam. The member of Muhammadiyah, the facilities, and figure from some leader of Muhammadiyah participating of succes the Aksi Bela Islam movement. Muhammadiyah just take different way roled as civil society by involved indirectly in social movement with others Islamic organization. The research is using qualitative method.
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Arsyad, Azman. "Implikasi Perjuangan Hizbut Tahrir Indonesia dalam Sistem Kenegaraan." Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam 6, no. 1 (June 30, 2019): 71. http://dx.doi.org/10.24252/al-qadau.v6i1.9459.
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Ide formalisasi syariah Islam dan penegakan daulah khilafah yang ingin diterapkan oleh Hizbut Tahrir Indonesia mempunyai implikasi untuk mengubah ideologi Negara Indonesia (internal) dan melawan ideologi barat yang masuk ke Indonesia. Lebih jauh, hal ini akan mempengaruhi hubungan antar negara yang berlaku saat ini. Tujuan ini akan sulit tercapai (dalam waktu dekat) oleh karena banyaknya tantangan diantaranya sistem demokrasi yang sudah lama dikembangkan di Indonesia, civil society (masyarakat madani) yang berwawasan moderat menginginkan substansi Islam, Peran lembaga MUI yang moderat sehingga dapat menangkal paham radikal dan sekuler.The idea of formalization of Islamic law and establishment of the Khilafah by Hizbut Tahrir Indonesia will have implications on changing the state ideology of Indonesia (internal) and resist western ideologies that came into Indonesia. Furthermore, it will affect the relationship between the state just like any today. This goal will be hard to achieve (in the near future), because of many obstacles, including; the democratic system has long been roots in Indonesia, the majority of Islamic mass organization have moderate vision and more likely to be on the substance of Islam not the formalization, not to mention, the Indonesian Ulama Council, which is still effective in counteracting the radical and secular ideas and movements.
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Iskandar, Dudi. "ISLAM, NEGARA, DAN CIVIL SOCIETY: ANALISIS WACANA KRITIS PADA ARTIKEL COVID-19 DI REPUBLIKA." Perspektif Komunikasi: Jurnal Ilmu Komunikasi Politik dan Komunikasi Bisnis 5, no. 2 (December 31, 2021): 178. http://dx.doi.org/10.24853/pk.5.2.178-188.
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Pandemik virus corona atau covid-19 telah menyita perhatian dunia. Di Indonesia, penderita covid-19 pertama terditeksi Maret 2020. Pemerintah segera bertindak cepat dengan membentuk gugus tugas covid-19 untuk mengatasi pandemik covid-19 tersebut. Dari perspektif media, pandemik covid-19 memiliki semua persyaratan untuk menjadi isi media. Ia memiliki semua nilai berita. Makanya secara teoritis pandemik covid-19 layak menghiasinya semua bagian media, termasuk rubrik opini di media cetak. Fokus penelitian ini adalah wacana yang ada di rubrik opini Republika selama satu bulan, Maret 2020, yakni, 23 tulisan. Pendekatan penelitian yang digunakan adalah kualitatif dengan metode penelitian analisis wacana kritis. Penelitian ini menemukan, pertama, wacana covid-19 yang ada di edisi Maret 2020 di Republika terasa kurang greget. Hanya sebatas deskripsi. Kerangka Islam yang dipakai adalah Islam moderat yang cair, bukan pisau analisis Islam kiri atau Islam postmodern yang kritis dan radikal dalam membedah satu masalah atau kebijakan negara. Dari perspektif civil society, wacana covid-19 edisi Maret 2020 di Republika, secara teoritikal hanya sebatas bagian dari negara bukan kritik atau kontrol terhadap kebijakan negara. Wacana yang lemah lembut tanpa kritik dan hentakan kepada kebijakan negara ini dimungkinkan karena posisi Republika yang merupakan bagian dari kekuasaan melalui sosok pemilik saham terbesarnya Erick Thohir.
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Al Qurtuby, Sumanto. "Catholics, Muslims, and Global Politics in Southeast Asia." Al-Jami'ah: Journal of Islamic Studies 50, no. 2 (December 27, 2012): 391. http://dx.doi.org/10.14421/ajis.2012.502.391-430.
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<p>This article discusses the role of catholics, muslims, and civic associations in the global politics of the Philippines and Indonesia. The two countries have shared in common with regard to the geographical feature (both are archipelagic countries), the diversity of societies and cultures, and the history of colonialism, dictatorship, ethno-religious violence, and political movement, to name but a few. In addition to their similarities, both countries also have significant differences in particular pertaining to religious dominance (the Philippines dominated by Catholicism, while Indonesia by Islam) and the structure of their societies: while the Philippines is a class-stratified society, Indonesia has long been ideologized by colonial and post-colonial religious and political powers. Apart from their parallels and distinctions, religion --both Catholicism and Islam-- has marvellous role, negatively or positively, in global politics and public cultures, indicating its vigor and survival in global political domains. This comparative paper, more specifically, examines the historical dynamics of the interplay between religion, civil society, and political activism by using the Philippines and Indonesia as a case study and point of analysis.</p><p>[Artikel ini mendiskusikan peran Katolik, Muslim dan asosiasi warga dalam politik global di dua negara; Indonesia dan Filipina. Kedua negara tersebut memiliki kesamaan, baik dalam hal ciri geografis sebagai negara kepulauan, keragaman masyarakat dan budayanya, sejarah kolonialisme, pemerintahan diktator, kekerasan etnik-agama, serta gerakan keagamaan. Terlepas dari kesamaan tersebut, keduanya memiliki perbedaan, utamanya menyangkut agama dominan (di Filipina didominasi oleh Katolik, sementara di Indonesia oleh Islam) dan struktur masyarakatnya (Filipina ditandai dengan stratifikasi masyarakat berdasarkan klas sosial, sementara di Indonesia ditandai dengan ideologi agama kolonial, paska-kolonial, politik). Terlepas dari kesamaan dan perbedaan antara keduanya, agama -baik Katolik maupun Islam- memainkan peran penting, baik negatif maupun positif, dalam politik global dan budaya publik. Ini menandai kuatnya peran agama di kedua negara itu. Artikel ini menggunakan analisis perbandingan, utamanya terhadap dinamika sejarah hubungan antara agama, masyarakat sipil, dan aktifisme politik.]</p>
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Adeni, Adeni, and Nur Hamid. "Pergulatan Kelompok Civil Islam Arus Utama dan Sempalan dalam Ranah Private, Public, Market, dan State: Pendekatan Sosiologis." International Journal Ihya' 'Ulum al-Din 22, no. 1 (May 30, 2020): 71. http://dx.doi.org/10.21580/ihya.22.1.5586.
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<p>The presence of the new Islamic civil society movement, which is generally represented by the salafism ideology, is a challenge for mainstream Islamic organizations such as NU and Muhammadiyah. The new Islamic civil group called the splinter moves massively in four main social domains, namely private, public, market, and state. By using a qualitative method based on the sociological approach, this article will answer how the struggle between the mainstream Islamic civil groups and splinter civil groups in these four domains. This study concludes that the discourse of Islamic civil society in Indonesia today is very complex. Discourse does not only occur between state and non-state, but also between fellow Islamic civil groups. They contest each other in developing the private sphere, showing their existence in the public sphere, controlling and developing economic/market resources, and involving themselves in government/politics. Each group has their respective strategies in displaying their role so that it often causes friction. This condition requires open communication, mutual understanding and cooperation between all Islamic civil groups.</p>
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Dzuhayatin, Siti Ruhaini. "Islamism and Nationalism among Niqabis Women in Egypt and Indonesia." Indonesian Journal of Islam and Muslim Societies 10, no. 1 (May 29, 2020): 49–77. http://dx.doi.org/10.18326/ijims.v10i1.49-77.
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The phenomenon of the increasing number of niqabis in Indonesia and Egypt has become concern to the government, academics and also civil society. This is due to the involvement of the niqabis or women with the niqab in terrorist networks. Those piece of cloth covering the face is not merely the manifestation of faith but apparently entails a certain ideological doctrine of the so-called Islam kaffah (ultimate Islam) through the establishemnt of Islamic khilafah (Islamic caliphate) as opposed to democracy and modern state. This study aims at observing the extents to which the niqabis negotiate Islam and their nationalism in their respective counties in Indonesia and Egypt where Muslim are the major population. This study employed a mix of methods, qualitative and quantitative involving 205 Niqabis from Indonesia and 87 niqabis from Egypt. The quantitative data were obtained from 292 respondents. While the qualitiative data were collected from 27 niqabis in-depth interview through life story technique, 6 Eqyptians and 21 Indonesians. twelve prominent figures in Egypt and Indonesia were interviewed and two focuse group discussions were conducted in both countries involving women activists, academicians, government employees, and religious leaders. The framework of this study is the contestation between Islamism and nationalism. This study indicated that there is a significant difference between the niqabis of Indonesia and Egypt percieved the national pride. Around 30 percent of Indonesian niqabis are not proud being the Indonesian citizen while in Egypt only about 3 percent. Bank interest is used to measure their Islamic refinement through which Niqabis in both countries share a similar view where almost 90% of them believe that the practice is not Islamic. Moreover, more than 50% support the Caliphate system which means that one in four niqabis consider that the existing government is thoghut (non Islamic) and nearly 15% agree to defend Islam by means of violence.
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Muwaffiqillah, Moch. "Revitalisasi Civil Society Melalui Teologi Sosial Pasca Dua Dasawarsa Reformasi." ASKETIK 6, no. 2 (December 30, 2022): 225–41. http://dx.doi.org/10.30762/asketik.v6i2.530.
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This article discusses the importance of developing social theology to revitalize civil society. After two decades of reform, many people have stated that Indonesia's civil society was slowly fading. It was worried that it would reduce the power of democracy previously fought by all elements of society. The access opened to political articulation for political Islam groups is alleged to be the main reason. Islamic political parties or Islamic mass-based political parties are more attractive to Islamic activists. The articulation of Islam is finally understood only as a search for power accommodated in a subordinating manner. We must respect the participation of Nahdlatul 'Ulama and Muhammadiyah in taking part as a civil society power, especially during the New Order era, in which the articulation of Islam socially and culturally seems very strong. This is the bibliographical research with the method of meta-analysis or meta-synthesis. This meta-synthesis explains several syntheses that originate from the convergence of various qualitative reports that produce new interpretations. This research results in the importance of developing and spreading social theology in Muslim society. Social theology is understood as a belief that is in favor of humanity. This theology places the defense of society as the main thing. In this way, it is essential to develop social theology so that civil society always grows and develops alongside Indonesian democracy. The novelty of this research is the theological synthesis in developing Islamic social movements in making civil society.
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Safriani, Andi. "HAKIKAT HUKUM DALAM PERSPEKTIF PERBANDINGAN HUKUM." Jurisprudentie : Jurusan Ilmu Hukum Fakultas Syariah dan Hukum 5, no. 2 (December 30, 2018): 18. http://dx.doi.org/10.24252/jurisprudentie.v5i2.6414.
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Law system known as a one of all, like institution,procedure and rule between one sub system have a relationship with another sub system. Law as a system have complexitas and multiperspective, like a country law for example adat recht (living law), islamic law, or common and civil law. We can look at a complexitas and multiperspective law like in Islamic law to difine that religion and law are one package. Islamic law in fact to became as a rule system which extra flexible to rule about a living aspect and there are not dichotomy between a political, religion, and social. So that Islamic is a law norm, society norm and country norm.Whereareas East law system like in eroupe to do it made a codification. Adat recht (living law) have a law identity to break up with society identity. Whereareas national law system in Indonesia we cant make a lie that a big part from our law in Indonesian to take from “heritage” a colonial. But, although have the different perspective between Islamic law, Living law or adat recht, Common and civil law or National law, at principle or law based on always to became a real right and how to make a good or sweet living in our society.Keywords: Law system, Islamic system, Living law, Common and Civil law, Positif law Abstrak Memahami sistem hukum sebagai suatu kesatuan yang utuh, meliputi institusi, procedure, aturan hukum, dimana antara unsure atau sub system yang satu memiliki hubungan dengan sub sistem yang lain. Hukum sebagai suatu system memiliki kompleksitas dan multiperspektif, baik hukum yang ada di negara kita sendiri seperti hukum adat, hukum islam dan hukum positif kita maupun hukum barat seperti common law dan civil law system. Kompleksitas dan multiperspektif ini dapat kita lihat misalnya dalam hukum Islam yang menganggap bahwa agama dan hukum adalah satu. Hukum Islam dalam kenyataannya menjadi sebuah system aturan yang luar biasa fleksibel mengatur segala aspek kehidupan dan tidak ada dikotomi antara wilayah politik, agama dan sosial sehingga islam merupakan norma hukum, norma bermasyarakat dan norma bernegara. Sementara Sistem hukum Barat khususnya di daratan Eropa dilakukan melalui pembentukan kodifikasi, berbeda dengan Hukum Adat yang identitas hukumnya tumbuh dengan identitas masyarakat yang membentuknya, sedangkan hukum positif atau hukum Nasional negara kita Indonesia tidak dapat dipungkiri masih mempergunakan sebagian besar hukum tertulis yang berasal dari “warisan” penjajah. Namun, apapun perbedaan hukum dalam perspektif hukum Islam, Hukum Barat, Hukum Adat maupun Hukum Positif kita, pada hakikatnya hukum selalu bermuara pada terwujudnya keadilan, keteraturan maupun ketertiban dalam masyarakat.Kata Kunci: Sistem hukum, Hukum Islam, Hukum Barat, Hukum Adat, Hukum Positif.