Der Verfasser skizziert das Verhältnis von Staat und Islam in der islamischen Monarchie Brunei Darussalam und macht Konsequenzen dieses Verhältnisses für politische Kommunikation und das öffentliche Leben im Land deutlich. Thematisiert werden damit die Erhaltung und Transformation traditioneller politischer Strukturen. Diese äußern sich in der Perpetuierung traditioneller Sultansherrschaft im Zwergstaat Brunei, in dem Islam und persönliche Herrschaft aufs Engste miteinander verbunden sind. Der Beitrag zeigt, mit welchen Strategien sich solche Herrschaftsstrukturen in einer sich modernisierenden und globalisierenden Welt aufrecht erhalten lassen. (ICE2)
Der Autor geht in seinem Beitrag auf die Bedeutung des Islam für den algerischen Nationalismus ein und untersucht die Entwicklungen, die zur "islamistischen Wendung des Nationalismus" geführt haben. Er sieht den Islam als Faktor der Integration und als Träger des Nationalbewußtseins während der Kolonialzeit, beschreibt die Auswirkungen der französischen Kolonialpolitik auf die Gesellschaft und analysiert die Stellung des Islam seit der Unabhängigkeit Algeriens in bezug auf den nationalistischen Diskurs. (DÜI-Sdt)
This research aims 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.
Feministiske perspektiver på islam er i sterk vekst internasjonalt så vel som i norske muslimske miljøer - og har lange historiske røtter. Religionsviter Marianne Hafnor Bøe presenterer bredden i feministiske tolkninger av islam. Hun løfter fram aktuelle feministiske diskusjoner om forholdet mellom mann og kvinne, kvinners lederskap, og ulike temaer knyttet til kropp og seksualitet som tar utgangspunkt i islam. Og hun gir innsikt i hvordan Koranen og hadith-litteraturen tolkes fra et feministisk ståsted - så vel som å vise oss de feministiske perspektivene på islamsk rettsvitenskap. I ?Feminisme i islam? blir leseren presentert for både de historiske linjene og for de dagsaktuelle variantene av aktivistiske og aksjonsbaserte former for feminisme i islam, slik de trer fram på ulike måter og på ulike steder, som for eksempel i Iran, Marokko, Saudi Arabia, Malaysia, USA og Norge. Det er mange måter å kombinere et feministisk perspektiv med det å være troende muslim. I denne boken får også aktørene selv komme til orde og forklare hva feminisme i islam innebærer
This paper deals with Islam in Indonesia through two great discourses: Political Islam and Cultural Islam. I try to explore the history and tranformation of both by library research from before independence until after New Order called reformation era. By using descriptive-analyses method, this paper concludes that the dynamic of the two poles was going on and also being actual around the society. The group of Political Islam with its vote through Islamic Parties wants to make Islam as an ideological principle and Indonesia as a religious country. Meanwhile, the group of Cultural Islam with the spirit of d'awa which want to realize Islam as the diffused values of live with the culture and also anti-sectarianism rejects the concept of Political Islam.
Islam and Terrorism For many, making sense of Islam from the media coverage has been nothing less than confusing. Mark Gabriel, an former Muslim and former professor of Islamic history at Al-Azhar University in Cairo, Egypt, explains why terrorists do what they do. His message is graphic and depicts the ruthless realities behind the teachings of Islam. (Creation House) Full description
Having been considered as rational actor acting based on national interests, sovereign states is also understood have their own identities. Moreover, state identities have pivotal role on determining state behavior in international social structure. Stand on that assumption, this paper will describe the four state identities of Islamic Republic of Iran that assist to find an answer for interesting question: why did Iran export their Islamic Revolution throughout Middle East during Ayatollah Khomeini's era (1979-1989)?During export of revolution, Iran was in war with Iraq and ideologically conflicted with Saudi while its fundamental ideology was spread across by propagating via international radio network and supporting oppressed nations in some countries. This historical phenomenon will be explained by Constructivism in International Relations, especially based on Alexander Wendt's Social Theory of International Politics. It can be seen that there are four identities of Iran: as an Islamic Iran nation, velayat-e faqih-based Islamic Republic, core of Islamic world, and part of Pan-Islam.
New Islamic revivalism is a contemporary Islamic thought movement that seeks to cleanse and restore the understanding and practice of Islamic teachings to pure Islam. New Revivalism arises because of the internal prob- lems of Muslims and External and Western modem influences. New Revivalism in Pakistan emerged under the main character of Abul 'A'la Al-Mawdudi with the idea that the life of Muslims should be governed by Islamic teachings in an Islamic state, which takes the form of "theo democracy". For the realization of such a state, a gradual Islamic revolution should be undertaken, by first doing the Islamization of society. Hasan Al Bana with Kaffahnya Islamic concept through lkhwanu Muslimin trying to make it happen by utilizing all available potential, either individually or institutionally, so that Islam becomes a comprehensive, universal ldiology based on the original source; Al-qur'an and Sunnah. The Mus- lim Brotherhood movement became radicalized in the hands of Sayyid Qutub, so ready to conduct jihad fisabilillah. In Indonesia also found the movement of Revivalism both in the form of premodernist and postmodernist among others is padri movement, Muhammadiyah, The United of Islam, and in the form of more now among others is Jamaat Islam and Darul Arkam. Keywords: revivalism, Islam
The business world today has grown indefinitely so as to break through the dimensions of human life and behavior of the economy into banking minded and change the values and aspects of the business itself, either legally or sociologically. Business development with the pattern and any system can not be separated from the financial institution whose name the bank. Banking deregulation undertaken by the government has been precise to support the economy in order to develop better. With the enactment of Law Number 10 of 1998 concerning amendments to the Law Number 7 of 1992 on Banking, is an opportunity and provide an opportunity for Muslims to establish a bank based on Islamic Shari'a, as support to the business world and the economy of the people. With the presence of banks based on Islamic Shari'a is expected to accelerate the economic revival in the race entering the era of globalization.Keywords: Arbitration Islam, the Islamic Perspective, Positive Law
AbstrakDi tengah perbenturan dua arus utama yang saling tarik menarik antara arus sekulerisme-liberal Barat dan arus fundamentalisme-radikal Timur Tengah, Islam Nusantara—dengan berbagai macam karakteristiknya—berhasil mempertahankan warna kemoderatannya. Sikap mengambil jalan tengah dalam segala dimensi kehidupan keberagamaan sangat selaras dengan watak dan karakteristik umat Islam Indonesia yang sangat fleksibel, toleran dan terbuka dalam menerima dan mensikapi segala perbedaan tradisi, pandangan dan keyakinan keberagamaan, sehingga melahirkan kearifan lokal (local wisdom), serta corak dan warna Islam Nusantara yang sangat khas, berupa Islam yang ramah, toleran, dan pluralistik. Karakteristik Islam Indonesia yang toleran, ramah, smiling, dan flowering ini bukanlah sesuatu yang muncul tiba-tiba, akan tetapi merupakan hasil sebuah proses panjang yang telah dilalui umat Islam Indonesia, menyangkut profil para tokoh pendakwah Islam, metode yang digunakan dalam penyebaran Islam di Nusantara, sarana dan media penyebaran Islam, juga relasinya dengan kekuasaan politik. Beberapa hal inilah yang turut mempengaruhi begitu kokohnya warna moderatisme Islam di Nusantara. Kini, Islam Nusantara telah banyak melahirkan warisan peradaban sebagai harta peninggalan yang tak ternilai harganya, sekaligus sebagai bukti otentik betapa Islam telah ikut memberi corak dan warna bagi kemajuan peradaban masyarakat Muslim Indonesia maupun dunia---AbstractIn the midst of the clash between two mainstreams; 'liberal-secularism' of the West mainstream and radical-fundamentalism of Middle East mainstream, Islam Nusantara—with its various characteristics—managed to maintain its moderate color. The attitude to choose moderate way in every dimension of religious life is in line with the nature and characteristics of Indonesian muslim community which is flexible, tolerant, and open minded to receive and respond with the various of traditions, views, and religion belief to create local wisdom, characteritistics, and the distinctive type of Islam Nusantara that shows friendly, tolerant, and pluralistic Islam. The characteristics of Indonesian muslims which are tolerant, friendly, smiling, and flowering do not suddenly appear, but it is the result of a long process experienced by Indonesian muslim community, including the profile of Islamic figures, method used to spread Islam in Nusantara, infrastructure and media of spreading Islam, and its relation with political power. These factors influence the strength of moderation of Islam in Nusantara. Currently, Islam Nusantara has created civilization heritage as precious inheritance, as well as authentic evidence showing that Islam has contributed to the civilization progress of Indonesian muslim community specifically, and the world population generally.
Islam membenarkan jihad dengan syarat-syarat yang ketat. Malah, jihad itu sendiri dianjurkan dan bagian dari bukti keimanan setiap muslim. Namun demikian, jihad harus diletakkan pada konteks yang benar, sesuai dengan contoh Rasulullah dan keinginan Allah. Perkembangan selanjutnya, sebagian umat Islam itu sendiri memahami konteks jihad sangat beragam. Beberapa kasus temporer menunjukkan, ada pemahaman (dianggap) keliru tentang jihad. Kondisi ini bisa terjadi dikarenakan pertama, memahami ayat-ayat yang berkenaan dengan jihad tidak holistik. Kedua, kebijakan elit penguasa yang (dianggap) selalu menzhalimi umat Islam. Seperti kasus bom bunuh diri di Pakistan atau di Irak. Anjuran jihad sangat bertolak belakang dengan teroris. Sebaliknya Amerika Serikat dan Israel dalam berbagai kebijakan mereka terhadap umat Islam, selalu menunjukkan perilaku teroris. Karena menguasai media, mereka sanggup untuk mendefinisikan segala sesuatunya berdasarkan kepentingan politik yang ingin mereka capai. Pada akhirnya, kebenaran akan muncul dan menjelaskan realitas yang sebenarnya. Mengutip pendapat Ibnu Khaldun yang mengumpamakan kejayaan suatu negara itu ibarat kehidupan yang pasti akan memasuki masa tua dan akhirnya lenyap.
Islamic revivalism & the activities of those who are its real or perceived proponents have monopolized the discourse on Islam. This article explores how this focus has totally ignored an overwhelming majority of Muslims, from pro- & anti-Orientalism cliches. Islam is still imagined as inferior (to Jewish & Christian traditions), unchanging, & militant by the West; & superior, dynamic, & peace loving by Muslims. The article outlines a need to study Islam as an epistemological project. It argues for a new ijtihad for Muslims as well as non-Muslim scholars to initiate a process of new thinking on Islam with tools such as history of thought rather than political events or fixed parameters; to make unthinkable notions -- a historical rather than a religious postulate -- thinkable; & to relate secularism, religion, & culture to contemporary challenges rather than substituting one for the other. [Copyright 2003 Sage Publications, Inc.]
