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This article examines the history of the arrival of Islam into Indonesia. This research is library research using documentation method. The results of this study are: First, no one knows for sure when Islam began to appear in Indonesia. Several theorists and historians have different opinions and analyzes. However, there are at least four major theories regarding the entry of Islam into Indonesia, namely: Arabic theory, Gujarat theory (India), Bengali theory (Fatimi), and Persian theory. Second, the spread and process of Islamization in Indonesia itself was carried out peacefully. Indonesian people can accept the existence of Islam well. There are six channels of Islamization in Indonesia, namely: trade, marriage, Sufism, education, arts and culture, and politics. Third, the existence of Islamic kingdoms also had a big role in the spread and development of Islam in Indonesia. These Islamic kingdoms stretched from Sumatra to the Moluccas. Some of them are the Perlak Sultanate, Samudera Pasai Sultanate, Malacca Sultanate, Aceh Sultanate, Demak Sultanate, Pajang Sultanate, Mataram Sultanate, Cirebon Sultanate, Banten Sultanate, Sultanate of Ternate, Sultanate of Tidore, Sultanate of Gowa, Sultanate of Tallo, Sultanate of Pasir, Sultanate of Banjar, Kotawaringin Sultanate, Pagatan Sultanate, Sambas Sultanate, Kutai Kertanegara Sultanate, Berau Sultanate, Sambaliung Sultanate, Gunung Tabur Sultanate, Pontianak Sultanate, Tidung Sultanate, and Bulungan Sultanate. ; Artikel ini mengkaji tentang sejarah masuknya Islam ke Indonesia. Penelitian ini merupakan penelitian kepustakaan dengan menggunakan metode dokumentasi. Hasil penelitian ini adalah: Pertama, tidak ada yang tahu pasti kapan Islam mulai muncul di Indonesia. Beberapa ahli teori dan sejarawan memiliki pendapat dan analisis yang berbeda. Namun, setidaknya ada empat teori besar mengenai masuknya Islam ke Indonesia, yaitu: teori Arab, teori Gujarat (India), teori Bengali (Fatimi), dan teori Persia. Kedua, penyebaran dan proses Islamisasi di Indonesia sendiri ...

Human beings as individuals and social beings are constantly faced with various problems or issues that they encounter in almost every side of life. Precise decision making is required to overcome these problems so that all of the alternative solutions can be achieved optimally. One's position in an organization or institution has often been distracted by some polices and decision, and therefore, he or she has to consider solutions while keeping the organization runs well. This is so because in every organization whether big and small, the changing of situation such as personnel shift has often raised conflict and misunderstanding. These problems must be avoided or clarified. Policy and decision making in substantive Islamic education is not too much different from the common theories of policy and decision-making. However, the policy and decision-making in Islamic education is more focused on the principles outlined in the Quran and the Hadith of the Prophet (Peace be upon him). Copyright © 2013 by Al-Ta'lim All right reservedDOI: 10.15548/jt.v20i2.34

Sesungguhnya Allah akan mengutus (menghadirkan) bagi umatini (umat Islam) orang yang akan memperbaharui (urusan)agama mereka pada setiap akhir seratus tahun" Inilah bunyisabda Rasulullah, sekaligus mempertegas bahwa agama ini akansenantiasa dijaga oleh Allah. Tulisan ini berupaya mengeksplorsalah satu pembarahu Islam abad 20, Hasan al-Banna. Beliauseorang pendiri gerakan Islam Ikhwanul Muslimin. Gerakanini banyak memberi sumbangsih yang luar biasa terhadapIslam. Kajian ini bersifat deskriptif-analisis yang mencobamenguraikan pembaharuan-pembaharuan yang telah dilakukanoleh Hasan al-Banna. Hasilnya, dalam rentang waktu yang relatifsingkat, al-Banna berhasil membangun pondasi yang kuat bagilahirnya gerakan Ikhwanul Muslimin. Selain itu, beliau banyakmelakukan pembaharuan di berbagai bidang, meliputi: akidah,fiih, ekonomi, dan politik. ; Sesungguhnya Allah akan mengutus (menghadirkan) bagi umatini (umat Islam) orang yang akan memperbaharui (urusan)agama mereka pada setiap akhir seratus tahun" Inilah bunyisabda Rasulullah, sekaligus mempertegas bahwa agama ini akansenantiasa dijaga oleh Allah. Tulisan ini berupaya mengeksplorsalah satu pembarahu Islam abad 20, Hasan al-Banna. Beliauseorang pendiri gerakan Islam Ikhwanul Muslimin. Gerakanini banyak memberi sumbangsih yang luar biasa terhadapIslam. Kajian ini bersifat deskriptif-analisis yang mencobamenguraikan pembaharuan-pembaharuan yang telah dilakukanoleh Hasan al-Banna. Hasilnya, dalam rentang waktu yang relatifsingkat, al-Banna berhasil membangun pondasi yang kuat bagilahirnya gerakan Ikhwanul Muslimin. Selain itu, beliau banyakmelakukan pembaharuan di berbagai bidang, meliputi: akidah,fiih, ekonomi, dan politik.

The Prosperous and Justice Party or Partai Keadilan Sejahtera (PKS) is one of the parties different from a political party most, and more than that it can be seen that PKS is coming from the Muslim community in Indonesia. In the current development of Indonesian political parties, there is an impression that ideology of Indonesian political partis are moving to the middle. PKS has choosen to be an open political party or it can understood PKS is now determined to be one of the pluralistic parties who adopt pluralism and the diversity. This research wants to examine the value behind an opened ideology by Regional Council (DPW) of PKS in West Java in political communication perspective. Qualitative approach is used with ethnographic sudy. Data are collected by observations, interviews and documentary study on the internal and external informants of PKS. The result shows that opened ideology of DPW PKS of West Java are based on three values: ideological value, sociological value, and political value.

Abstract : There are two opposite opinions about the permissibility of women in politics. One opinion states that women should be at home, devoted to her husband, just have a domestic role, and should not be involved in politics. Another opinion states that women have the freedom to play, both inside and outside the home as well as in politics. This happens because they don't understand the concept of women's rights that purely political, as well as in understanding the text verse Al-Qur`an is still gender bias. The differences of those opinions related to the differences in understanding the Islamic sources especially the verses of the Al-Qur`an about politics. This paper discusses political rights of women in Islam, so that people can understand and not considered taboo against women who were involved in politics. Based on the identification, classification, and analysis of the texts of the Al-Qur'an and hadith about politics, found that women in politics have the right according to Islam. Men and women are obliged to enjoining good and forbidding evil through several ways including the political media. Islam does not distinguish between men and women in individual rights and social rights especially political rights. However, it was noted that all rights must be placed within the limits of natural as women. Abstrak : Terjadi dua pendapat yang berseberangan tentang kebolehan perempuan berpolitik. Satu pendapat menyatakan perempuan harus di dalam rumah, mengabdi kepada suami, dan hanya mempunyai peran domestik dan tidak boleh berpolitik. Pendapat lain menyatakan perempuan mempunyai kemerdekaan untuk berperan, baik di dalam maupun di luar rumah demikian juga dalam bidang politik. Hal tersebut terjadi karena belum difahaminya konsep tentang hak politik perempuan secara murni, juga karena dalam memahami teks ayat al-Qur`an masih bias gender. Perbedaan pandangan tersebut terkait dengan perbedaan dalam memahami sumber-sumber ajaran Islam terutama ayat al-Qur`an yang berbicara tentang politik. Makalah ini membahas bagaimana sebenarnya hak politik perempuan dalam Islam, sehingga masyarakat dapat memahami dan tidak menganggap tabu terhadap perempuan yang terjun di dunia politik. Berdasarkan identifikasi dan klasifikasi serta analisis nash-nash dari al-Qur'an dan hadis tentang politik dalam al-Qur`an, ditemukan bahwa perempuan mempunyai hak dalam berpolitik menurut Islam. Laki-laki dan perempuan berkewajiban untuk amar makrûf nahî munkar melalui beberapa cara termasuk diantaranya dengan media politik. Islam tidak membedakan laki-laki dan perempuan dalam hak-hak individu dan hak-hak kemasyarakatan utamanya hak politik. Namun demikian, yang perlu dicatat adalah semua hak tersebut harus diletakkan dalam batas-batas kodrati sebagai perempuan.

Development of Indonesian national law should not leave attention to development of legal plurality as its source. Focus of this study is to see the influence of Indonesian social factors on the development of Islamic law and how Islamic law can be integratively transformed into the National Law. By qualitative method and socio-legal approach and constructivism paradigm, this study bases on theories of social change influeces on Islamic law law without leaving methodology of usul fiqh and the sources of Islamic law. Islamic law has broad opportunity and experiences to be integratively transformed into national law within Indonesia's own character. Transformation can be done in the whole structure of Islamic law including its values of philosophy, principles and norms, and can be performed in all areas, both private and public Law, written law by political power and unwritten law with cultural approach. However, Islamic law as one of the Indonesia living laws and the sources of National law, still today is viewed in dichotomy to the National law and only transformed in limited norms. There are many obstacles to be transformed into national law integratively and widely, though Islamic law has wide space of interpretation and intellectualism that can adapt to different contexts and National law.

The problem of this research is how Islam regards the economy Foreign Debt Government of Indonesia and the solution according to Islamic economic perspective. This research was library research. Analysis of data using content analysis. The results of the study revealed that foreign debts are increasing in number every year. The government's foreign debt is a source of development financing is commonly done by developing countries. Indonesian government's foreign debt has been to contain the system of interest, known as riba nasi'ah, riba nasi'ah are in addition to the debt repayment required by donor countries. Thus, in their views of Islam, the government's foreign debt is currently not in accordance with the Qur'an and Hadith. Posts offer a solution formulation of the government's foreign debt in other forms of cooperation permitted under Sharia, such as Mudharabah, Musyarakah, Murabahah, Ijarah and others, can be developed as a form of external financing in the state budgets.

This thesis discusses the role of the mediator in the settlement of inheritance disputes with the perspective of Islamic law and positive law (Case Study No.1038 / Pdt.G / 2019 / PA.Mks at the Class 1A Makassar Religious Court). With mediation conducted by a mediator, it is likely that the parties to the dispute will be able to reconcile the parties in a dispute to a win-win solution and the peaceful dispute resolution process will be easier, faster, simpler, and less costly. This research was conducted by field research with descriptive analysis. With a normative juridical approach and a sociological (empirical) approach. The data sources in this study, namely: primary data, secondary data and searches of various literatures or references. Data collection methods used were observation, interviews, and documentation. Data processing and analysis techniques are carried out in three stages, namely: data identification, data reduction, and data editing. The results of this study indicate that the role of the mediator in the settlement of inheritance disputes at the Class 1A Makassar Religious Court has an important role in carrying out the mediation process based on the results of interviews with judges in court. It's just that the results / effectiveness achieved by the mediator in resolving inheritance disputes have not been effective because of the inhibiting factors for the mediator in resolving them, namely: 1) The parties in conflict have their emotions / egos not well controlled (lack of good faith from the disputing parties), 2) no one wants to budge, 3) the quality of the mediator. The implications of this research are: 1) with the mediation process carried out by a mediator in court, it is necessary that there is an increase in the process of settlement of cases, especially in mediation. The mediator must play an important role in carrying out the best dispute resolution so that the mediation process runs optimally and effectively, so that the parties are satisfied and no party feels disadvantaged, 2) ...

This study discusses the political model of development of Islamic community organizations namely Muhammadiyah and Al-Washliyah in Medan City. Specifically, this study describes the politics of development of Islamic community organizations (Muhammadiyah and Al-Washliyah) in maintaining and developing their existence in development activities in Medan City. The context of the research carried out mainly concerns the orientation of the two Islamic community organizations which are known to have different schools of thought from each other, Muhammadiyah represents modern thought while Al-Washliyah represents traditional circles in the context of their development activities in Medan City. This study examines the form or model and strategy of development, as well as the direction or orientation that forms the basis of Muhammadiyah and Al-Washliyah's political development policies in Medan City, which of course will have differences because of the different schools of thought. In addition, of course, the development of directions or orientations that shape the political model of development will also have a system or a different way from what has been developed by the government which tends to develop with a secular approach that is felt to have a community side on one side poverty, inequality and moral degradation.

Problems arising from the relationship between Islam (dîn) and politics (siyâsah) became the polemics among Muslim political thinkers that have not been completely solved up until now. Hence, it is difficult to identify which countriy such as Turkey, Egypt, Sudan, Morocco, Saudi Arabia, Pakistan, Algeria, and Indonesia, that deserves to be a representation of an Islamic state. The consequence of different understandings about the relationship between Islam and politics – in the case in Indonesia- is the emergence of Indonesian Islamic State (NII). This movement attracted a number of responses from Indonesian Muslim intellectuals. Using a sociohistorical-politics approach in discussing these responses as they do not agree about the establishment of the NII, will lead to an understanding of coercion and oppression of understanding group that is different from other groups. ; Problems arising from the relationship between Islam (dîn) and politics (siyâsah) became the polemics among Muslim political thinkers that have not been completely solved up until now. Hence, it is difficult to identify which countriy such as Turkey, Egypt, Sudan, Morocco, Saudi Arabia, Pakistan, Algeria, and Indonesia, that deserves to be a representation of an Islamic state. The consequence of different understandings about the relationship between Islam and politics – in the case in Indonesia- is the emergence of Indonesian Islamic State (NII). This movement attracted a number of responses from Indonesian Muslim intellectuals. Using a sociohistorical-politics approach in discussing these responses as they do not agree about the establishment of the NII, will lead to an understanding of coercion and oppression of understanding group that is different from other groups.

The outbreak of a virus called covid-19, which first appeared in December 2019, shocked the world because of its very rapid spread. In Indonesia, the disease outbreak first appeared in March 2020, with 11,192 positive cases. With a high enough case, the government is trying to suppress the spread of the virus by making a PSBB policy, which has an impact on behavior change in society, one of which is economic activity. During the pandemic Covid-19, people tended to shop online as a safe solution. This study aims to determine the influence of cultural factors, social factors, personal factors, and psychological factors on consumer behavior in online shopping during the pandemic Covid-19. This type of research is quantitative with explanatory method with a review according to the perspective of Islamic economics. The data analysis technique used is partial test (t), simultaneous test (F) and the coefficient of determination (R2). The results of this study indicate that cultural factors, social factors, psychological factors influence consumer behavior in online shopping during the pandemic Covid-19, while personal factors have no influence on consumer behavior in online shopping during the pandemic Covid-19.

In Islamic law, khamr is a common type of alcoholic beverage that is forbidden for consumption due to its elements that can intoxicate and lead to loss of self-control. The government of Indonesia also forbids people from consuming the intoxicating beverage in certain levels. Nevertheless, a community group in Batu Payuang Halaban, Lima Puluh Kota Regency, West Sumatra Province, Indonesia, wherein their daily lives can be found a type of traditional beverage as same as khamr that is a fermented juice of sugar palm bunches. The people call it "tuak". This research aims to investigate how the people of Nagari Batu Payuang produce aia niro and tuak, their motives for buying, selling, and consuming the drink, and judging it from the perspective of Islamic law (hadd al-syurb). This type of research is field research with a qualitative approach. Data sources consisted of primary and secondary. The data collection was conducted by observing the process of producing aia niro, tuak, and the transaction, and in-depth interviews with owners of sugar palm plantation, tuak producers, buyers, sellers, consumers, and local ulama (Islamic scholars). The data were analyzed in descriptive by reduction, display, and verification. To examine this research, the theory used was the concept of hadd al-syurb in Islamic law and the regulation on alcoholic beverages in Indonesia. The results show that aia niro is produced by extracting the bunches of male sugar palm and it is the raw material to produce tuak by leaving the aia niro in jerry cans and adding agarwood bark for 3 days. The sellers have various reasons to sell tuak and its raw materials. Besides the price is higher than brown sugar, it is also motivated by personal and other economic reasons as well as easier processing. People who drink tuak realize that it is intoxicating in a certain amount but they drink it to warm their bodies and relieve their fatigues. In the concept of hadd al-syurb, consuming tuak as an intoxicating substance is haram (forbidden) and is condemned to those who drink it. However, they who trade it are not punished by hudud since the Sunna proposition only refers to the transaction as an act of curse. ; Dalam konteks hukum Islam, khamr adalah salah satu jenis minuman yang dilarang untuk dikonsumsi karena mengandung unsur yang dapat memabukkan dan menghilangkan fungsi akal. Pemerintah Indonesia juga melarang masyarakat mengkonsumsi minuman memabukkan dalam kadar tertentu. Meskipun demikian, ada kelompok masyarakat di Batu Payuang Halaban, Kabupaten Lima Puluh Kota, Provinsi Sumatera Barat, Indonesia, yang dalam keseharian mereka ditemukan jenis minuman tradisional yang berfungsi sama dengan khamr. Mereka menyebutnya dengan nama tuak yang berasal dari fermentasi air perasan tandan aren. Penelitian ini bertujuan untuk mengetahui cara masyarakat Nagari Batu Payuang memproduksi aia niro dan tuak serta mengetahui alasan mereka melakukan jual beli dan mengkonsumsinya, kemudian menilainya dari sudut pandang hukum Islam (hadd al-syurb). Jenis penelitian adalah penelitian lapangan dengan pendekatan kualitatif. Sumber data terdiri dari sumber data primer dan sekunder. Pengumpulan data dilakukan dengan cara observasi proses pembuatan aia niro, tuak dan jual belinya, wawancara mendalam dengan pemilik kebun aren, produsen tuak, pembeli, penjual, konsumen dan ulama lokal. Data dianalisis secara deskriptif dengan cara reduksi, display dan verifikasi. Teori yang digunakan untuk menelaah kajian ini adalah konsep hadd al-syurb dalam hukum Islam dan pengaturan minuman keras di Indonesia. Hasil penelitian menunjukkan bahwa cara produksi aia niro adalah dengan menyadap tandan bunga jantan dan airnya digunakan untuk membuat tuak dengan cara mendiamkan aia niro itu dalam jeriken dan menambahkan kulit kayu gaharu selama 3 hari. Para penjual memiliki alasan yang beragam ketika menjual tuak maupun bahan bakunya. Selain harganya lebih tinggi dari gula merah juga karena alasan pribadi dan ekonomis lainnya serta proses pengolahannya yang lebih mudah. Masyarakat yang suka meminum tuak mengetahui bahwa tuak itu memabukkan dalam jumlah tertentu tetapi mereka meminumnya hanya untuk memanaskan tubuh dan menghilangkan rasa penat. Dalam konsep hadd al-syurb, mengkonsumsi tuak sebagai zat yang memabukkan adalah haram dan dihukum hudud orang yang meminumnya. Tetapi orang yang memperjualbelikannya tidak dihukum hudud karena dalil Sunah hanya menyebut jual belinya sebagai perbuatan yang dilaknat.

Pada masa pemerintahan Jokowi, beberapa kebijakan pemerintah harus berhadapan dengan Kelompok Islam Indonesia. Front Pembela Islam atau FPI yang dituduh sebagai Islam garis keras, kemudian dibubarkan oleh pemerintah. Meskipun demikian, organisasi ini masih mendapat banyak dukungan public, bahkan setelah pemimpinnya, Habis Rizieq Shibab yang kharismatik berhasil dipenjarakan. Tulisan ini menjelaskan mengapa FPI berhasil mempertahankan popularitasnya serta tetap mendapat dukungan politik dari para elit. Dengan menggunakan studi pustaka, studi lapangan, analisis deskriptif dan metode penelitian kualitatif, hasil kajian menunjukkan bagaimana FPI bergerak pada sisi penegakan hukum dan melakukan berbagai aksi kemanusiaan yang kemudian mempengaruhi opini publik, terutama bagi mereka yang berasal dari kelompok Muslim yang taat.

Undang-undang No.2 Tahun 2017 tentang Organisasi Kemasyarakatan (Ormas) yang telah disahkan oleh DPR RI mendapatkan penentangan dari sebagian masyarakat dan ormas Islam. Undang-undang ini telah membatasi kebebasan berserikat dan berdakwah bagi umat Islam. Undang-undang ini juga memberi peluang pada pemerintah untuk mencabut status badan hukum organisasi kemasyarakatan maupun lembaga lainnya yang tidak sepaham dengan pemerintah tanpa melalui putusan pengadilan. Hal tersebut dianggap akan menjadikan pemerintah sebagai penguasa diktator dan represi negara. Begitu juga undang-undang ini akan tetap menjadi polemik yang tidak berkesudahan baik secara politik maupun hukum dikarenakan undang-undang tersebut lahir atas kepentingan pemerintah yang berkuasa sebagai bentuk kontrol terhadap masyarakat yang kritis, maupun kelompok yang berbeda dengan pemerintah. Undang-undang ini bukan lahir dari ajaran Islam, karena dalam ajaran Islam umat diwajibkan selalu melakukan amal ma'ruf nahi munkar baik itu secara individu maupun kelompok, sebagai bentuk dakwah maupun politik dalam mengkritisi dan mengkoreksi pemerintah (penguasa). Dakwah dan politik dalam Islam merupakan satu kesatuan yang tidak dapat dipisahkan, dakwah dan politik harus sejalan sesuai dengan perintah Allah dan Rasul-Nya.

Politics, coming back to its original meaning which might be defined as influencing other people and which is involves the making of a common decision for people, then, life is never politics-free. When we are thinking, we are contributing in the political life, how to influence or how to be influenced, how to make a decision in life or how to follow a decision. Politics contain of many dimensions, one might think politics in a negative or positive way depending on which dimensions he stick the politics with. Political party is one of the main institutions in the political life which used in practicing the democracy as the representative system needed by the community. It used as a media to transfer the political messages from the community to the government, as peoples' media to send their aspiration to the people 'above', which existence is influencing the development of the policies of the country depending on its effectiveness. As a Muslim-Largest country, Islam has a very important role in Indonesia's political zone. Though, not everything that has an "Islam" name is able to completely represent Islamic values and so some "non-Islam" might also represent Islamic ethical values. The point of this article is to focus more on how is the relationship between politics and Islam in Indonesia by observing the development of Islamic Political Parties and its phenomena. It will be well observed by the historic-phenomenology approach, which is describing and observing the history of Islamic Political Parties in Indonesia and the social facts that happened in the society