Suchergebnisse

It is generally acknowledged that the contemporary revival of Weber's concept of charismatic authority was prompted by its utility in explaining the revolutionary movements of the first half of the twentieth century. The more recent applications of the concept to the study of leadership in the emerging non-Western states, constituted yet another revival, testifying to the analytical power of Weber's conceptual scheme.

Sejak Presiden Soeharto, organisasi Islam di Indonesia telah diakomodasi oleh Majelis Ulama Indonesia (MUI). Meskipun sejumlah tokoh dalam dua organisasi Islam terbesar Indonesia seperti Nahdlatul Ulama dan Muhammadiyah seringkali tidak sejalan dengan kebijakan MUI. Namun peran MUI dalam politik Islam sejak era orde baru hingga reformasi berlangsung secara dinamis. Para pengurus MUI terikat dengan institusi juga memainkan sentimen keagamaan melalui dua jenis alat legitimasi, yaitu fatwa dan wacana. Dalam pemilihan umum serentak 2019, sejumlah pejabat MUI terlibat aktif dalam kontestasi. Para pengurus MUI juga berbeda pilihan politik. Perbedaan pilihan politik berdampak pada polarisasi di tengah masyarakat yang berpotensi memicu konflik di tingkat akar rumput. Kata kunci: Legitimasi, Majelis Ulama Indonesia, Islam Politik

This review looks at how Shahab Ahmed engages with history, political elitism, secularism, and anthropology in his book What Is Islam? The Importance of Being Islamic.

Religion and democratization resurgence was the most important phenomena in the latest decade of 20 th century. Various regions in the world, religious resurgence movements run well and sometimes reinforce political system formation which is more democratic. Islamic politics is often seen as fusion between religionandpolitics. In modern term, Islam is religion and state (يلودلاو ني دلا), in group of Islamic thinkers or non-Islam, they state that Islam is comprehensive way of life and know the clergy or formal institution. There were some political systems which were applied in Islamic world in the beginning of modern era. Some were big kingdoms, such as Usmaniyah Sultanate in Europe and Middle East and Mughol Sultanate in India, governed by Sultan. Islamic role in politics started changing significantly in 1970s. Instead of reactive element of political community, Islamic group could step forward as initiative resource for political development and change. Islamic organizations were important part of Islamic resurgence in the latest decade of 20 th century. They not only were busy to response initiative of other sides but also represented the beginning of alternative politic-social orientation which was able to be trusted. This movement reflected multiple aspirations from modern educated professional group and Islamic society that wanted to participate bigger in political process and to realize the more Islamic society. Therefore, these new organizations were success to join two main inclinations in the end of 20th century, namely: "religious and democratic resurgence".

Überblick über Themen und Tendenzen der Forschung über den Islam und die muslimischen Gesellschaften. Neben einer quantitativen Ausweitung der Islamforschung wird die wachsende Beschäftigung mit gegenwartsbezogenen, häufig politisch relevanten Fragestellungen (Fundamentalismus, politischer Islam, iranische Revolution) konstatiert. (DÜI-Hns)

How can Islam play multiple and contradictory roles as a source of violence and peace, and a marker of identity differences and national unity? This study argues that religion, as a system of beliefs, manifests itself through discourses, which not only render intelligibility to religious practices and beliefs but also serve as the instruments of social control and regulation. An infinite variety of organizational and ideological differences within Islam presents the possibility for instrumentalisation of religion by stakeholders interested in accomplishing distinctive political aims connected to political legitimation. The study offers an empirical analysis of instrumentalisation of Islam by governments of Kazakhstan and Uzbekistan and uses this evidence for developing a framework linking various discursive representations of religion to their political uses.

This article describes about the Islamic political development in Indonesia after its independence to the guided democracy. In the early days of its independence, there was a debate among Islamists and nationalists in formulating legislation until they agreed upon the first principle "Belief in one Godâ€. At the time of parliamentary democracy, many Islamic organizations established a political party and participated in the general election in 1955, including Masjumi, NU, PSII and Perti. At the time of the guided democracy, there were two groups of the Islamic party. The first group was Masjumi which viewed that the participation in the authoritarian political system as a deviation from Islamic teachings. The second group was the Muslim League (NU, PSII and Perti). They argued that participating in the guided democracy was a realistic and pragmatic attitude. The destruction of the Guided Democracy occurred after a mutiny by PKI's movement on September 30th, 1965. With the expiration of the Guided Democracy's period then ended the old order and changed into the new order under the Suharto's power. This resulted a change in Islamic politics in Indonesia.

Socio-economic justice lies in the normative core of Islam. The concepts of fard-al-kifāyah and zakāh reveal its commitment to protect the poor from the arbitrariness of the rich and treat the state as an institution that maximises collective welfare. The political economy of Safavid Iran indicates that the establishment of Islam as Iran's state religion facilitated the empire's administrative modernisation, economic development and class formation. Contrary to conventional wisdom, I argue that religion did not only offer legitimacy grounds to the Safavid government. It also provided institutional incentives that transformed clerics into intermediaries between people and the Imperial Court, improved fiscal capacity and increased general trust toward the central government.

Part I. The general background : The broader context of liberal religion -- Part II. The Abrahamic religions : Liberal Judaism -- Liberal Protestantism -- Liberalism in the Roman Catholic Church -- Liberal Islam

Artikel ini ingin menjelaskan bahwa Indonesia adalah salah satu negara yang paling pluralistik masyarakatnya. Mayoritas penduduknya memeluk agama Islam, tetapi secara religio-politik dan ideologis, Indonesia bukan negara agama, tetapi juga bukan negara sekular". Di negeri ini, agama agama diberi ruang untuk bergerak bebas, tumbuh dan berkembang sepanjang tidak melanggar institusi dan batas-batas toleransi antar umat beragama. Komunitas religius yang beraneka ragam tersebut masing-masing, mempunyai orientasi kehidupan sendiri. Negeri ini mengakui pluralitas masyarakat, yang diharapkan oleh konstitusi negeri ini, yaitu dengan keanekaragaman itu pemeluk agama-agama dapat berlomba-lomba dalam berbuat dan mengisi pembangunan. Pancasila sebagai ideologi merupakan titik pertemuan berbagai kelompok kepentingan, karenanya Pancasila adalah hasil kesepakatan nasional dan konsensus masyarakat Indonesia. Pancasila menjadi landasan filosofis toleransi umat beragama di Indonesia, walaupun secara eksplisit bahwa Pancasila sangat dipenuhi oleh nilai-nilai keislaman, ia juga terkadang diiterpretasikan sebagai sekularisme versi Indonesia. Kemajemukan atau pluralitas umat manusia merupakan kenyataan yang tak terbantahkan. Maka pluralitas meningkat menjadi pluralisme, yaitu sistem nilai yang memandang secara positif terhadap kemajemukan itu sendiri, dengan menerimanya sebagai kenyataan dan berbuat sebaik mungkin berdasarkan kenyataan itu. Dalam kerangka inilah kemudian pemikiran Islam inklusif lahir merespon kondisi kebangsaan yang beragam.