Suchergebnisse

politics is a gray area does not know which is right and falsehood. In the political world is not the technical term is "wrong" all the steps that must be "right" and "systematic" does not care whether the way is used hurt or benefit others. In the political world does not know friend or foe whom is eternally eternal interests. In this paper, Abu Ala Maududi is as one of fundamentalist leaders to write his thoughts on women in pakistan political activities that are not consistent in Mawdudi's view. Maududi never support a woman become president by supporting the candidacy of Fatimah Ali Jinnah became President of Pakistan, and on the other hand he states that women should only work in the domestic sector where she should not be working in the public sector, including the President and Parliament. This shows that the political purpose for anyone, including the interests of fundamentalist Mawdudi.

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.