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Abstrak: Beberapa ahli memperkirakan ada sekitar 1,6 miliar orang Muslim di dunia, di mana 62.1 % dari mereka hidup di kawasan Asia. Hanya 15 % adalah Muslim Arab, sedangkan hampir sepertiga hidup di Asia Tenggara. Islam di Asia Tenggara relatif lebih moderat dibandingkan Islam di Timur Tengah. Sifat moderasi ini merupakan bagian yang tidak terpisah dari perkembangan Islam di Asia Tenggara. Islam sampai ke Asia Tenggara melalui jalur perdagangan dan tidak melalui penaklukan militer seperti yang banyak terjadi di dunia Arab, Asia Selatan dan Timur Tengah. Islam juga diwarnai pada paham animisme, Hindu, dan tradisi Buddha di Indonesia, yang memberikan ciri sinkritisme. Islam baru tersebar di Asia Tenggara pada akhir abad ke-17. Kebangkitan Islam telah mengubah wajah politik Islam di Asia Tenggara. Memang benar bahwa Islam Asia Tenggara termasuk di antara Islam yang sangat minimal corak kearabannya yang diakibatkan oleh proses islamisasi yang pada umumnya berlangsung damai.Abctract: The Contribution of Islam towards Southeast Asian Future Civilization. By some estimates there are approximately 1.6 billion Muslims in the world, of which 62.1% live in Asia. Only 15% of Muslims are Arab, while almost one third live in Southeast Asia. Islam in Southeast Asia is relatively more moderate in character than in much of the Middle East. This moderation stems in part from the way Islam evolved in Southeast Asia. Islam came to Southeast Asia with traders rather than through military conquest as it did in much of South Asia and the Arab Middle East. Islam also was overlaid on animist, Hindu, and Buddhist traditions in Indonesia, which are said to give it a more syncretic aspect. Islam spread throughout much of Southeast Asia by the end of the seventeenth century. The Islamic revival is changing the face of political Islam in Southeast Asia. It is true that Southeast Asian Islam is among the least Arabicized forms of Islam, largely as a result of a process of Islamization that was generally peaceful.Kata Kunci: Islam, Asia Tenggara, peradaban

The thesis analyses the role of Muslim voluntary welfare associations in Jordan from the perspective of their religious discourse and the related social activities, to assess whether they contribute to empowerment or reinforce dependency.

Abstract
The three books under review enlighten different aspects of Turkey's turbulent relationship with Islam, secularism, modernity, democracy, and military. While one of them is an edited book that includes critical articles of renowned scholars, the other two focus on the highly controversial Turkish Gülen Movement. By virtue of their topics and regarding the positions they take, these works not only indicate the main political and social divisions in Turkey, but also shed light on recent debates in Turkish politics. Describing the main themes of the works and indicating what they mean in the Turkish political and social context, this review essay calls attention to the increasing ambiguity of distinguishing right from wrong, even when it comes to seemingly veritable information, in Turkey. This article points out the polarized atmosphere in the country, which can be perceived from the arguments raised in the books under review as well, and asks, "who decides on the exception?" and "what is the minimum criteria for consistency for political analysis in a fiercely contested political environment?"

Presents analysis of the various different ways state power, democracy, human rights, constitutionalism, and justice have been conceived by clerics, religious and secular intellectuals, political theoreticians, political and religious leaders, and activists in Iran

When discussing the issue of political parties, there are still many people who do not want to know and do not want to know (apathetic) to politics in the party. Whereas the influence of the party in the life of the state will determine the fate of the people and the country in the future. In addition, not a few who think that between politics and religion can not be united, because it is a unit that is separate from each other. This assumption is ambiguous, because almost all scholars and figures have described the importance of politics (party) for the sustainability of Muslims in particular. The importance of this writing is in order to help rebuild the framework of thinking about this political party. Starting from the thin level of public awareness to be aware of politics. So briefly described in this paper that, Islam needs power (political party), without it will greatly affect the existence of Islam in the future will come. Therefore, in the party, it is needed the mobilizers who have high ideals to fight for it, in accordance with the goals of the Shari'a and the ideals of the state contained in the Constitution and Pancasila which based on Islamic values. Therefore, power should be given to people having the capacity for it, not just for the sake of momentary interest or group interests. This is very important because the policy or law that is born will also be determined by who plays a role in it and must be realized that the political party is one of the most influential way in maintaining the piety of religion, people and nation. Ketika membahas persoalan partai politik, masih banyak diantara masyarakat yang tidak mau tahu dan tidak ingin tahu (apatis) terhadap perpolitikan yang ada di dalam partai. Padahal pengaruh partai dalam kehidupan bernegara sangat menentukan nasib rakyat dan negara kedepannya. Di samping itu tidak sedikit yang berfikir bahwa antara politik dengan agama tidak bisa disatukan, sebab ia merupakan satuan yang terpisah satu sama lain. Anggapan ini rancu, sebab hampir semua ulama ...

Este artículo compara la acomodación política del Islam en Portugal y en la República de Irlanda desde el término de los años 50. Mucha literatura tiene como foco los sospechos usuales, como Alemania, Francia, Holanda y Gran Bretaña, contextos con comunidades musulmanas de tamaño considerable y establecimiento de considerable duración. Por su turno, no se conoce mucho sobre la institucionalización del Islam en Estados en los cuales la presencia de musulmanes es más reciente y sigue siendo relativamente pequeña. Portugal e Irlanda son dos Estados periféricos, de pequeña dimensión y de matriz católica. Sus populaciones musulmanas representan debajo de 1% de la población total. Los dos casos providencian un teste único a la tesis de Jonathan Laurence sobre la convergencia de los procesos de institucionalización en la Europa Occidental en contextos de diferenciación histórica, política e institucional. Nuestras conclusiones apuntan al hecho que Portugal converge conforme la sugerencia de Laurence, Irlanda no es un caso de convergencia. Lo explicamos recurriendo a dos puntos. Las comunidades musulmanas en Irlanda tienen niveles de diversidad intracomunitaria mayores y eso explica la mayor dificultad de movilización. La posición de la Iglesia Católica Romana es el segundo punto. En Portugal, ese agente institucionalizado tiene un papel de gatekeeper y intermediación mas fuerte que su homólogo irlandés. El proceso de cooptación del Islam es una ilustración. En Irlanda, la Iglesia Católica tiene un papel más ambiguo y no tiene las capacidades ni los recursos para operar como su homóloga portuguesa en el contexto de la institucionalización del Islam en Irlanda ; This paper compares the political accommodation of Islam in Portugal and Ireland since the end of the 1950s. Whereas much of the literature focuses on ´usual suspects´ such as France, Britain, Germany or the Netherlands, states with long-established and sizeable Islamic communities, we know relatively little about the institutionalization of Islam in states where the presence of Muslims is more recent and still relatively marginal. In this paper we focus on Portugal and Ireland: two small, predominantly Catholic states in Europe's periphery with a relatively recent Muslim immigrant experience and an Islamic community representing less than one percent of the population. These two 'peripheral' cases provide a unique test of Laurence's observation that in Western Europe the institutionalization of Islam has followed remarkably similar pathways, despite strong historical, institutional and cultural differences. We find that while Portugal largely complies with the expectation that Islam has been institutionalized in Western Europe through corporatist arrangements, the Irish case provides little evidence of state-sponsored institutionalization of Islam. Our explanation for this difference is twofold. First, the Muslim community in Ireland is much more diverse than its Portuguese counterpart and, hence, by default more difficult to organize. Second, our analysis also points at the historical role of the Catholic Church in both societies: whereas in the Portuguese case the Church has always represented the status quo and thus had a clear interest in coopting new religious groups in existing institutional frameworks, in Ireland the relation between the Church and the status quo has historically been more ambiguous due to the question of Irish nationalism

Ortodoksi Islam yang datang dari tanah Arab ke Indonesia berhadapan dengan budaya Jawa yang sudah mengakar dan mentradisi dalam masyarakat. Oleh karena itu, dibutuhkan kearifan dalam memahami pergumulan diantara keduanya supaya dapat mensikapinya secara tepat. Kearifan lokal dibutuhkan dalam menginteraksikan Islam sebagai agama dan budaya baru dalam masyarakat yang sudah lama hidup di dalam tradisi dan budayanya. Demikian pula untuk memahami Islam dalam konteks budaya Jawa, dibutuhkan kearifan aktor yang memiliki capital yang mumpuni di dalam field yang sesuai. KH. Ali Maksum adalah seorang tokoh yang mampu mengakomodir budaya-budaya Jawa dengan pemahamannya terhadap Islam sehingga tidak mengalami benturan yang merugikan kedua belah pihak. Dengan menggunakan pendekatan sosial Pierre Bourdieu, Penelitian ini mengkaji pemikiran KH. Ali Maksum dalam memahami dan mensikapi pergumulan ortodoksi Islam dan budaya Jawa. Beberapa pemikiran KH. Ali Maksum yang dapat dijadikan sebagai pendekatan alternatif dalam memahami dan mensikapi pergumulan ortodoksi Islam dan budaya Jawa adalah: dalam bidang keagamaan KH. Ali Maksum menggunakan pendekatan Manhaj Ushuli ulama' mazhab, dalam bidang politik KH. Ali Maksum menggunakan pendekatan Revelational, dalam bidang sosial, KH. Ali Maksum menggunakan pendekatan Humanistik. Dengan demikian, pergumulan ortodoksi Islam dan budaya Jawa justru menunjukkan perkembangan Islam PERGUMULAN ORTODOKSI ISLAM DAN BUDAYA JAWA MENURUT KH. ALI MAKSUM Fauziah Salamahfauziahsalamah87@gmail.com Yayasan Ali Maksum Pondok Pesantren Krapyak Yogyakarta54 Fauziah Salamah, Pergumulan Ortodoksi Islam dan Budaya Jawa . (53-72)dalam berbagai bidang, tidak hanya dalam bidang keagamaan, namun juga bidang politik dan sosial.

The development of the digital era is increasingly widespread, prompting changes to the payment system, some of which provide convenience, especially in terms of economic activity services. Cryptocurrency is a blockchain-based technology that is often used as a digital currency. Digital money is different from conventional money, this type of money does not have a physical form but only a block of data bound by a hash as validation. Basically cryptocurrency has almost the same function as other currencies, but this currency does not have a physical form like currency in general, although it provides a number of advantages for its users, the existence of cryptocurrency is still a question mark because it does not have officialpermission from the government or from state financial institutions. This research is a type of qualitative research, using a descriptive method while the results of this study explain that Cryptocurrency is a new phenomenon, especially in terms of transactions, the rapid development of technology in the 4.0 revolution era makes humans have to adapt to the various conveniences it presents, but if Seeing the position of cryptocurrency, especially in Indonesia, the government has not officially given permission because it is against the law and is not supervised by financial services authority institutions. Meanwhile, according to Islamic economic law, the concept of cryptocurrency contains gharar and dharar because the inventor or creator is not known for certain, there is no authority to ensure the validity of transactions, has no intrinsic value, and cannot be separated from speculation about the price which is very volatile and is only used as a profit and loss tool. then Cryptocurrency contains elements of Maysir.

Hukum Islam di Indonesia muncul bersamaan dengan penyebaran Islam di Nusantara. Hal demikian berlangsung secara bertahap dan menyebabkan kaidah hukum Islam dijadikan sebagai pedoman kehidupan setelah terlebih dahulu mengalami institusionalisasi dan internalisasi karena masyarakat pada umumnya sudah memiliki aturan atau adat istiadat sendiri. Sehingga ketika Islam datang terjadi akulturasi antara hukum Islam dengan hukum adat. Hal ini juga mengakibatkan variasi hukum Islam di kalangan masyarakat Islam di Indonesia. Dari proses interaksi sosial inilah hukum Islam mulai mengakar dan menjadi sistem hukum dalam masyarakat. Di Indonesia sistem hukum Islam adalah sistem hukum yang hidup berdampingan dengan sistem hukum lainnya, hukum Islam itu bisa tumbuh dan berkembang dengan tidak tergantung pada kebijakan politik pemerintah atau tergantung pada kemauan pembentuk undang-undang. Both Islamic law and the spread of Islam in Indonesia take place in phases. It thus takes place gradually and cause the rule of Islamic law to serve as guidelines in life after first experiencing institutionalization and internalization because people generally already have their own rules or customs. So when Islam came occurs acculturation between Islamic law with customary law. This also results in a variation of Islamic law among the people of Islam in Indonesia. From this social interaction processes of Islamic law began to take root and become the legal system in society. In Indonesia, the Islamic legal system is a system of law that coexist with other legal systems, Islamic law it could grow and develop by not depending on government policies or depending upon the will of the legislators.

Hukum Islam di Indonesia muncul bersamaan dengan penyebaran Islam di Nusantara. Hal demikian berlangsung secara bertahap dan menyebabkan kaidah hukum Islam dijadikan sebagai pedoman kehidupan setelah terlebih dahulu mengalami institusionalisasi dan internalisasi karena masyarakat pada umumnya sudah memiliki aturan atau adat istiadat sendiri. Sehingga ketika Islam datang terjadi akulturasi antara hukum Islam dengan hukum adat. Hal ini juga mengakibatkan variasi hukum Islam di kalangan masyarakat Islam di Indonesia. Dari proses interaksi sosial inilah hukum Islam mulai mengakar dan menjadi sistem hukum dalam masyarakat. Di Indonesia sistem hukum Islam adalah sistem hukum yang hidup berdampingan dengan sistem hukum lainnya, hukum Islam itu bisa tumbuh dan berkembang dengan tidak tergantung pada kebijakan politik pemerintah atau tergantung pada kemauan pembentuk undang-undang. Both Islamic law and the spread of Islam in Indonesia take place in phases. It thus takes place gradually and cause the rule of Islamic law to serve as guidelines in life after first experiencing institutionalization and internalization because people generally already have their own rules or customs. So when Islam came occurs acculturation between Islamic law with customary law. This also results in a variation of Islamic law among the people of Islam in Indonesia. From this social interaction processes of Islamic law began to take root and become the legal system in society. In Indonesia, the Islamic legal system is a system of law that coexist with other legal systems, Islamic law it could grow and develop by not depending on government policies or depending upon the will of the legislators.