The objective of this study is to identify the dynamic aspect of relationships among the members of tarekat that accompany political development. This study is conducted in the region of Kudus, central Java, The respondencs are the leaders (guru), as well as followers (murid) of two groups of tarekat named Qadiriyah wa Naqsyabandiyah and Naqsyabandiyah Khalidiyah. The present study has interviewed 15 leaders and 50 followers.
Undang-Undang No. l Tahun 1974 In people's lives there is still a frequent way of marriage which is a violation of Law , especially article 2 paragraph 2, namely: "Each marriage is recorded according to the applicable laws and regulations". The definition of violation in the law, known as siri marriage. In this case the law must be understood as a set of rules governing, controlling society. Law in this sense is not part of the community system, but control of the community system. Law in this sense is not part of the community system, but control of the community system. According to Gustav Radbruch law must contain three basic values, namely: 1. Value of justice (philosophical aspect). The validity of the law is justified on the basis of human philosophical beliefs. 2. Value of certainty (juridical aspect). The law is enforced because it is determined by the state (gemeenschap), namely by the government and the people's representative council. 3. Value of benefits (sociological aspects). The validity of the law is due to social reality (society as a whole). In a sociological and philosophical view, siri marriage is relatively acceptable to the community, but judicially cannot be justified because it will have an impact on the low legal awareness of the community. Marriage recording does not determine the validity of a marriage, but only states that the marriage event actually happened, so it is merely administrative. Thus, the marriage is legitimate because it is carried out in accordance with religious law but has a weakness, namely the absence of a recording as referred to in article 2 paragraph 2 of Undang-Undang No. l Tahun 1974 . In reality the registration of marriages brought more good than bad in living in a society, so carrying out the registration of the marriage would be in line and not in conflict with religious norms
This article aimed to describe the socio-political conditions after the Bongaya Treaty of 1667. This study employed the historical research method (library research). The researcher applied several approaches, namely the historical approach, religious approach, anthropological approach, and sociological approach. The Makassar War is a momentum for change from all aspects, not only changes from the political aspect but also the social, cultural and economic aspects that greatly tormented the people of Gowa. As a King, Sultan Hasanudin was responsible for the fate of the royal people of Gowa, which was getting sad. Sultan Hasanudin had to consider this even though he wanted to continue to fight. Sultan Hasanudin really understood the suffering of the people of the Kingdom of Gowa. Due to these considerations, the war lasted approximately four years, starting from 1666-1669 and ending with the Bungaya Treaty, which consisted of 30 articles. The treaty affected all aspects of Gowa community life, not only in terms of political factors but also the existence of Muslims. Since then, the power and influence of the Netherlands in East Indonesia began to be embedded towards serious colonialism. Sultan Hasanuddin, who dashed to defend his country until the last second has controlled the Kingdom of Gowa for 16 years; namely 1653-1669 and died in Gowa on June 12, 1670.
A lack of proper interpretation of Decentralisatie Van Het Onderwijs or education decentralization in practice has led to confusion in understanding the legal aspects of education decentralization to oversee the targeted acculturation of Indonesian citizens. Decentralisation Van Het Onderwijs, a Dutch education reform law, was the impetus for this study, which seeks to shed light on the role that decentralization plays in the process of cultural assimilation. Through an examination of the decentralization concept associated with Law No. 23 of 2014 concerning regional government, the legal meaning of education decentralization is determined. Of primary importance is creating an educational framework, which includes teaching student's values such as morality and respect for others. This framework can only be established through a well-resourced educational system. When it comes to education, moral training, character development, and social responsibility are all part of formal education. Only traditional religious schools, such as pesantren, can provide all of this information.
AbstractThe Qajar dynasty in Indonesian literature is not as popular as the Safavid dynasty and the 1979 Iranian revolution. The role of Qajar dynasty started as one of the tribal powers among the Qizilbash elite troops of the Safavid dynasty. Political conditions during the decline of Safavids led to the emergence of other warring dynasties to gain domination in Persia. Qajar dynasty under the leadership of Agha Muhammad Khan was successful in defeating warring dynasties as the Russian invaders were also driven out. Agha Muhammad later became the Shah of Persia in 1796 year before he was assassinated during a military campaign against Russia. After his assassination, Fath Ali – nephew of Agha Muhammad became the new Shah in 1798. Qajar dynasty under the new reign effectively consolidated the political condition and governing aspect of Persia. Fath Ali is also believed to have committed violence against his competitors while also; he was able to coordinate between various cultural identities in Persia along with building country's governing structure as well as patronizing religious life. During later wars with Russia, Fath Ali was dependent on intervention of British and French due to lack of reforms in his military. It became an important event before his death in 1834.
The study of the kyai is always interesting to discuss, especially when it comes to politics. Because the study of clerics is a multidimensional statement. This means that the study of kyai can not only be seen from one aspect (kyai as a religious figure) but can be seen from other aspects (his views on politics). Therefore, the involvement of the kyai in the political process of the regional head election is inevitable, because the kyai is one of the local elites who can contribute to the process of political learning in democracy. With its charisma is able to provide knowledge to the community in making choices. However, the involvement of the kyai in politics can also have a negative impact on the learning of democratization, because it is not uncommon for the kyai who has close relations with his students to use these weapons to gain significant support that can divert the political choices of their students to win one of the candidates supported by the kyai the. Because the santri relationship with the kyai is not only limited to the world of pesantren, but also has an influence in determining political choices. Ideally in the realm of Democracy, aspirations should not be represented by elites in direct elections, the people are fully entitled to weigh, evaluate, and propose candidates for regional heads and choose who is suitable and considered worthy of being their leader through the processes and mechanisms that apply. Likewise with the regional head Candidates, their political rights should not be castrated by the existing elite by marginalizing the nominating exchange because they are not included in the nominated deliberations. However, this is not the case in Pamekasan and on the contrary, regional head candidates are determined by the existing elite (kyai) and submitted to political parties. So that regional head candidates do not come out of the conversion process within political parties but are born from external parties. At this point, there seems to be a process of duping because it is assumed that the people cannot choose an appropriate figure as their leader. This mindset is very hurting the course of political development in the country. Today's people are getting smarter, being able to distinguish which leaders are good or not. Therefore in determining the candidates, the people's aspirations should not be taken over by the elite. If this problem continues then it is at this point that the Democratic Fetus has been killed at the hands of the elite. ; Kajian tentang kyai selalu menarik untuk dibahas, apalagi jika berkaitan dengan politik. Karena kajian tentang kyai merupakan kaljian yang bersifat multidimensional. Artinya studi tentang kyai tidak hanya bisa dilihat dari satu aspek saja (kyai sebagai tokoh agama) akan tetapi bisa dilihat dari aspek yang lain (pandangannya dalam berpolitik). Oleh karena itu keterlibatan kyai dalam proses politik pemilihan kepala daerah tidak bisa dihindarkan, karena kyai merupakan salah satu elit local yang dapat memberikan kontribusi terhadap proses pembelajaran politik dalam berdemokrasi. Dengan kharismanya mampu memberikan pengetahuan kepada masyarakat dalam menentukan pilihan. Namun, keterlibatan kyai dalam politik juga bisa memberikan dampak negative dalam pembelajaran demokratisasi, karena tidak jarang kyai yang mempunyai hubungan erat dengan para santrinya menggunakan senjata tersebut untuk memperoleh dukungan yang signifikan yang bisa mengalihkan pilihan politik para santrinya untuk memenangkan salah satu kandidat yang didukung oleh kyai tersebut. Karena hubungan santri dengan kyai tidak hanya sebatas pada dunia pesantren, melainkan juga mempunyai pengaruh dalam menentukan pilihan politik. Idealnya di dalam alam Demokrasi, aspirasi tidak boleh diwakili oleh elit didalam pemilihan langsung, rakyat sepenuhnya berhak menimbang, menilai, serta mengajukan calon kepala daerah dan memilihnya siapa yang pantas dan dianggap layak sebagai pemimpinanya melalui proses dan mekanisme yang berlaku. Begitu juga dengan Calon kepala daerah, hak politiknya tidak boleh dikebiri oleh elit yang ada dengan cara meminggirkan dari bursa pencalonan karena tidak masuk dalam nominasi yang dimusyawarahkan. Namun tidak begitu dengan yang terjadi di Pamekasan dan justru sebaliknya, calon kepala daerah di tentukan oleh elit-elit (kyai) yang ada dan diajukannya kepada partai politik. Sehingga kandidat kepala daerah tidak keluar dari proses konversi didalam partai politik melainkan lahir dari kalangan ekternal elit partai. Didalam titik ini, terkesan ada proses pembodohan karena diasumsikan rakyat tidak bisa memilih figur yang layak sebagai pemimpinnya. Pola pikir demikian sangat melukai jalannya pembangunan politik di tanah air. Rakyat saat ini sudah semakin cerdas, bisa membedakan mana pemimpin yang bagus ataupun tidak. Oleh karenanya dalam penentuan calon, tidak selayaknya aspirasi rakyat diambil alih oleh elit. Jika masalah ini terus berlangsung maka didalam titik inilah Janin Demokrasi sudah terbunuh di tangan para elit.
