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Dalam rentang Sejarahnya, kontribusi partai politik Islam di Indonesia dalam kehidupan berdemokrasi selalu mengalami pasang surut. Pasca turunnya Soeharto dari tampuk kekuasaan, kehadiran partai ISlam kembali menyeruak dan mewarnai kehidupan kepartaian di Indonesia. Lantas, apa saja kendala saat ini yang dihadapi partai Islam di Indonesia yang sedang menapaki masa konsolidasi demokrasi? Apa saja peran yang bisa dimainan? Inilah beberapa persoalan yang akan diurai dalam tulisan ini. Adapun titik perhatian yang akan diberikan oleh penulis adalah kontribusi partai Islam di era konsolidasi demokrasi.Kata kunci: Partai politik Islam dan Konsolidasi Demokrasi

Hassan Hanafî merupakan salah satu dari sekian banyak pemikir negeri Arab (Timur Tengah, Mesir) abad ini. Ia menjadi tokoh fenomenal setelah buku al-Yasr al-Islâmî (Kiri Islam) terbit.Tulisan ini hendak mengkaji proyeksi Hassan Hanafi dan pemikiran-pemikirannya dalam upaya menjelaskan "Dunia Islam" dengan segala masalah dan keterbelakangannya di satu sisi, dan "Barat" dengan segala kemajuan yang dicampainya baik ekonomi, budaya, politik dan lainnya di sisi lain. Apa penyebab Dunia Islam menjadi terbelakang dan apa pula yang melatarbelakangi Barat mampu memperoleh kemajuan-kemajuan seperti ini. ; Hassan Hanafî merupakan salah satu dari sekian banyak pemikir negeri Arab (Timur Tengah, Mesir) abad ini. Ia menjadi tokoh fenomenal setelah buku al-Yasr al-Islâmî (Kiri Islam) terbit.Tulisan ini hendak mengkaji proyeksi Hassan Hanafi dan pemikiran-pemikirannya dalam upaya menjelaskan "Dunia Islam" dengan segala masalah dan keterbelakangannya di satu sisi, dan "Barat" dengan segala kemajuan yang dicampainya baik ekonomi, budaya, politik dan lainnya di sisi lain. Apa penyebab Dunia Islam menjadi terbelakang dan apa pula yang melatarbelakangi Barat mampu memperoleh kemajuan-kemajuan seperti ini.

Abstrak: Islam meletakkan keadilan sebagai elemen terpenting dalam kehidupan masyarakat dan kesempurnaan keislaman seseorang terkait erat dengan komitmennya dalam menegakkan keadilan dalam kehidupan. Agar keadilan dapat ditegakkan diperlukan penguasa dan penegak hukum yang bertugas menjamin terlaksananya keadilan secara seimbang dalam masyarakat. Dalam tataran praktikal, penguasa seringkali terkendala oleh sistem pembuktian yang dianut, yakni asas praduga tak bersalah. Akibatnya, kebenaran dan keadilan sulit ditegakkan. Penulis artikel ini berargumen bahwa Islam tidak terlalu terpaku pada sistem atau asas yang digunakan penegak hukum. Sekalipun Islam mengajarkan asas praduga tak bersalah, namun juga membenarkan diterapkannya asas pembuktian terbalik. Penulis menyimpulkan bahwa teks-teks ajaran Islam dan kaedah fiqhiyah memberi peluang kepada umat Islam untuk melakukan upaya pembuktian terbalik demi tegaknya keadilan, sesuatu yang dibenarkan, bahkan ada kalanya harus dilakukan.Abstract: The Exigency of the Application of Reversal Burden of Proof Principle in Islamic Law Procedure. Islam places justice as an important element in social life, and the perfection of ones' islamicity is closely related to his or her commitment in doing justice into practice. In order to preserve justice government and legal authorities are needed guaranteeing that justice is kept upright in society. At the practical level, the authority has always faced with the system of proof being presumed, that is the principle of reversal burden of proof, and thus justice is difficult to be fulfilled. The author argues that Islam has not been confined into system and principle used by legal authorities. Although Islam introduces the principle of innocence, it also acknowledges the application of reversal burden of proof principle. The author concludes that the texts of Islamic teachings and Islamic legal maxim provide room for the Muslim community to exercise reversal burden of proof to maintain justice, something that is permissible if not a necessity to be applied.Kata Kunci: keadilan, hukum Islam, pembuktian terbalik, hukum acara

Dalam sebuah negara demokrasi, peraturan, undang-undang dan hukum selalunya tidak sesuai dengan peraturan yang ada dalam syariat Islam. Kalaupun ada maka tidak sepenuhnya diambil dan digunakan. Sebut saja Indonesia atau Malaysia, kedua negara ini menganut asas demokrasi, segala jenis peraturan lebih kepada hukum yang telah di atur oleh Peraturan Pemerintah dan Undang-undang. Sedangkan hukum Islam hanya pada beberapa bagian saja, diantaranya: Hukum Perkawinan, Waris, Perceraian, Hibah dan Wakaf. Berbeda halnya dengan negara yang berbentuk kerajaan Islam, seperti Kerajaan Saudi. Hampir seluruh peraturan dan undang-undang yang berlaku, berdasar kepada syariat Islam yang bersumber dari Al Quran, Sunnah, Ijma' para ulama serta qiyas. Jika dilihat dari jenis hukuman yang dijatuhkan oleh syariat Islam, pada hakikatnya bertujuan memberikan efek jera terhadap setiap orang yang melihat atau bahkan hanya mendengarnya, sehingga untuk melakukan sebuah tindakan kejahatan, seseorang harus berpikir panjang untuk memulai. Di Indonesia sendiri, satu-satunya prospinsi yang menerapkan syariat Islam adalah Propinsi Aceh Darussalam, Syariat Islam di Aceh telah berlaku sejak sebelum kemerdekaan Republik Indonesia, yaitu sejak memerintahnya Raja Iskandar Muda. Kemudian dilanjutkan masa setelah Kemerdekaan, masa Orde baru, revormasi dan sampai dengan masa sekarang ini. Dasar hukum pelaksanaan syariat Islam di Aceh adalah UU no 44 tahun 1999 dan UU no 18 tahun 2001, dan juga qanun yang mengatur tentang syariat Islam.[1] [1] Iskandar. 2018. Pelaksanaan Syariat Islam di Aceh. Serambi Akademica, Volume VI Nomor 1 Mei 2018. Hlm. 78.

Sejarah Islam dimulai dari Timur Tengah di wilayah Arab. Haramayn adalah dua kota Makkah dan Madinah berada di Timur Tengah sebagai pusat intelektual dunia Muslim, dimana ulama, sufi, filosof, penyair, pengusaha dan sejarawan Muslim bertemu dan saling menukar informasi. Hubungan intelektual para ulama Timur Tengah dengan para pelajar di Indonesia dalam bentuk murid dan guru di komunitas Jawi, telah memberikan andil sangat besar bagi pengakuan luas dari masyarakat bahwa mayoritas ulama Nusantara yang belajar di Timur Tengah mempunyai wibawa atau reputasi keulamaan yang baik. Hubungan tersebut terjalin sejak awal masuknya Islam dibawa oleh para pedagang Muslim dari Arab. Sejak abad ke-17 hubungan ini umumnya bersifat keagamaan, keilmuan, dan politik antar beberapa kerajaan Muslim Nusantara. Hubungan intelektual para ulama terkait paham keagamaan, yaitu harmonisasi antara syariat dan tasawuf. Kata Kunci: Intelektual, Islam Indonesia, Timur Tengah

International audience ; This article presents ethnographic material and anthropological insights on the development of Islam in Vanuatu, where it has been studied even less than elsewhere in Melanesia. In Papua New Guinea, the Solomon Islands and Vanuatu, where dominant collective identities are firmly rooted in Christianity, converts to Islam remain few in number. In Vanuatu the Church authorities have nonetheless felt the need to reassert Christianity's hegemony nationally as a counter to the supposed advance of Islam. Also kastom, a widespread term for a specific local traditional heritage and an original way of living, has once again been invoked in recent debates on the politics of religious identity in Vanuatu. The aim of this article is to describe the conflicting arguments that people use in conceptualizing the moral or political aspects that show Islam to be culturally compatible or otherwise with Christianity and kastom on the island. I will examine how categories of continuity and change come to reinforce ideological discourses on the ability of Islam to conform to past Melanesian experiments in indigenizing foreign cultural influences. The case of Tanna in the south of Vanuatu will receive special attention. On this island, millenarian visions of a New World Order compete with local Muslims' interpretations of Islam. Older kastom social movements, having already experimented with ruptures from Christianity, like the famous John Frum movement, also participate in the construction of discourses on the continuity between kastom and Islam.

International audience ; This article presents ethnographic material and anthropological insights on the development of Islam in Vanuatu, where it has been studied even less than elsewhere in Melanesia. In Papua New Guinea, the Solomon Islands and Vanuatu, where dominant collective identities are firmly rooted in Christianity, converts to Islam remain few in number. In Vanuatu the Church authorities have nonetheless felt the need to reassert Christianity's hegemony nationally as a counter to the supposed advance of Islam. Also kastom, a widespread term for a specific local traditional heritage and an original way of living, has once again been invoked in recent debates on the politics of religious identity in Vanuatu. The aim of this article is to describe the conflicting arguments that people use in conceptualizing the moral or political aspects that show Islam to be culturally compatible or otherwise with Christianity and kastom on the island. I will examine how categories of continuity and change come to reinforce ideological discourses on the ability of Islam to conform to past Melanesian experiments in indigenizing foreign cultural influences. The case of Tanna in the south of Vanuatu will receive special attention. On this island, millenarian visions of a New World Order compete with local Muslims' interpretations of Islam. Older kastom social movements, having already experimented with ruptures from Christianity, like the famous John Frum movement, also participate in the construction of discourses on the continuity between kastom and Islam.

This article describes an exercise designed to introduce the topic of Islam and Muslims in a Sociology of Globalization course. The activity asks students to complete a sentence regarding Muslim women. Rather than provide any definitive answers regarding Islam or Muslims, the purpose of the exercise is for students to see the reductive nature of the questions that are often asked about Islam and Muslims. Students who took the course in the spring of 2013, 2014, 2015, and 2016 were asked to complete an online questionnaire about the exercise. The results reveal that the exercise had a positive, lasting impact on students' perceptions and understanding of Islam and Muslims.

This article describes the thought and political wisdom of K.H.A. Wahid Hasyim about the relationship between Islam and the state. As one of the founders of the Nation, A. Wahid Hasyim was known as a true nationalist figure. This is among others can be seen from its acceptance of the overall chest to the deletion of the Jakarta Charter and the entire formula that explicitly contains Islam in the opening and body/main text of UUD 1945. Although he was one of the people who persistently proposed Islam as the basis of the country, but in his perspective, the unity of the nation of Indonesia is much more important than formal recognition of Islam. The acceptance of Pancasila and the UUD 1945 by A. Wahid Hasyim (as well as several Islamic figures at the time) signifies that they are willing to sacrifice for the interes of the nation. Keywords: ideologization of Islam, formalization, state, nationalism

The problem is how the singer hearts Research Planning Process Execution Yang achieved commercial articles hearts Islam Learning through Play in Nurul Islam TKIT Pare. While the purpose of describing the study to review and analyze the planning process, describe and analyze the Implementation Process and to review and analyze the findings describe Islam Learning through Play in Nurul Islam TKIT Pare. Research Methods The study is descriptive analysis method CASE WITH qualitative approach. Researcher as an instrument. Data retrieval techniques through observation, interview and document study. Tools Data Retrieval using Recorder tool, Manual Observation cameras and digital Based Research found that learning Islam through Playing in TKIT Nurul Islam, the Planning Process Learning has dilaksakan accordance WITH rules Planning, Learning Process Also has accordance WITH Principles of Child Development articles commercially Learning Yang Progress achieved ASPECTS OF SUCCESSFUL optimize religious moral Son. Based on these findings, then recommended: (1) the principal should improve Teacher Competence and Media Education, (2) Institute TK Neighbourhood should adopt a singer as prayer One alternative learning Appropriate WITH characteristics of Early Childhood, (3) Governments should organize training Learning through play approach, and (4) Researchers should examine ASPECTS Further development of the other to review developed

Frontmatter -- Contents -- Acknowledgments -- 1. Public Sphere beyond Religious-Secular Dichotomies -- 2. Secular Modernity in Question -- 3. Religious-Secular Frontiers: State, Public Sphere, and the Self -- 4. Web of Secular Power: Civilization, Space, and Sexuality -- 5. The Gendered Nature of the Public Sphere -- 6. Public Islam: New Visibilities and New Imaginaries -- 7. Public Culture, Art, and Islam: Turkish-Delight in Vienna -- 8. Europe's Trouble with Islam: What Future? -- Notes -- Bibliography -- Index