Suchergebnisse

Throughout Islamic history, we observe enmity and conflicts between Sunnism and Shiism, nonetheless there has been also reconciliation between these sects. This article examines the opportunities and challenges of Sunni-Shia convergence in Indonesia. Such a picture will reveal a better understanding of the features of Sunni-Shia convergence in the country and their relationship with the notion of 'Indonesian Islam'. The hostility between Shiism and Sunnism in Indonesia is triggered by misunderstandings between these sects, politicisation of Shiism, as well as geopolitical tensions in the Middle East. These constitute the challenges of Sunni-Shia convergence. One may also observe the ventures of Sunni-Shia convergence which have been undertaken by the scholars of the Nahdlatul Ulama (NU) and Muhammadiyah, and other Islamic civil society organisations. Grounding on these enterprises and the enduring elaboration of 'Indonesian Islam', the opportunities of and the prospects for Sunni-Shia rapprochement in the country are envisaged.

This paper investigates the dialectics between "political legitimacy" and "social fabric of society", as it develops in the Imamite-Shiite Qur'anic commentaries on Qur'anic verse 16: 90. It reveals the transformation and development of Imamite-Shiite exegesis pertaining to Q. 16: 90, ranging from classical to modern. It takes into a closer look into seven Qur'anic commentaries which may serve as examples of different typologies within Imamite-Shiite exegetical tradition. It argues that the Imamite-Shiite interpretation on this verse moves between these two poles (political legitimacy and social fabric of society) most notably due to the religious and political circumstances of the exegetes. From these Quranic commentaries, one may also notice the division and ecumenism between Sunnism and Shiism. This paper underlines a colourful nuance of Shiite exegesis and denies the simplified belief that Shiite exegesis is sectarian.

Bu makale, İbn Haldun'nun çeşitlilik, grup hissiyatı ve siyasi meşruiyet üzerine fikirlerinin bilhassa çağdaş ulus-devlet bağlamı içerisinde yeniden okunması ve tekrar kavramsallaştırılmasını amaçlamaktadır. İbn Haldun, "bir hanedanın birçok kabile ve grubun olduğu topraklarda kendini kuvvetli bir biçimde tesis etmesi ender görülür" cümlesini sarf etmiştir. Yüksek seviyede bir çeşitlilik (sosyal bağlılık olmaksızın), vaatten ziyade tehlike olarak addedilir. Bu tehlike özellikle de devletin veyahut hanedanlığın istikrarına karşı bir tehlikedir. Bu makale aşağıda belirtilen sorunlara ışık tutmaya çalışacaktır: (a) Hangi toplumsal kültürler Endonezya'da ulus oluşturmaya katkıda bulunmaktadır? (b) Azınlık grupları, ulusa olan aidiyetlerini nasıl algılıyorlar ve ulus oluşumuna nasıl tepkide bulunuyorlar? ; This paper strives to reread and recontextualise the ideas of Ibn Khaldun on diversity, group feeling and political legitimacy, most specifically within the contemporary context of nation-state. Ibn Khaldun states, "A dynasty rarely establishes itself firmly in lands with many different tribes and groups". A high level of diversity (with no social cohesion), is regarded as a peril rather than a promise, most particularly to the stability of the state or dynasty. This paper address the following problems: (a) what societal cultures which contribute to the Indonesian nation-building; (b) how do the minority groups perceive their belonging to the nation and how do they respond to the nation-building.

This paper strives to reread and recontextualise the ideas of Ibn Khaldun on diversity, group feeling and political legitimacy, most specifically within the contemporary context of nation-state. Ibn Khaldun states, "A dynasty rarely establishes itself firmly in lands with many different tribes and groups". A high level of diversity (with no social cohesion), is regarded as a peril rather than a promise, most particularly to the stability of the state or dynasty. This paper address the following problems: (a) what societal cultures which contribute to the Indonesian nation-building; (b) how do the minority groups perceive their belonging to the nation and how do they respond to the nation-building. ; Bu makale, İbn Haldun'nun çeşitlilik, grup hissiyatı ve siyasi meşruiyet üzerine fikirlerinin bilhassa çağdaş ulus-devlet bağlamı içerisinde yeniden okunması ve tekrar kavramsallaştırılmasını amaçlamaktadır. İbn Haldun, "bir hanedanın birçok kabile ve grubun olduğu topraklarda kendini kuvvetli bir biçimde tesis etmesi ender görülür" cümlesini sarf etmiştir. Yüksek seviyede bir çeşitlilik (sosyal bağlılık olmaksızın), vaatten ziyade tehlike olarak addedilir. Bu tehlike özellikle de devletin veyahut hanedanlığın istikrarına karşı bir tehlikedir. Bu makale aşağıda belirtilen sorunlara ışık tutmaya çalışacaktır: (a) Hangi toplumsal kültürler Endonezya'da ulus oluşturmaya katkıda bulunmaktadır? (b) Azınlık grupları, ulusa olan aidiyetlerini nasıl algılıyorlar ve ulus oluşumuna nasıl tepkide bulunuyorlar?

Artikel ini dimaksudkan untuk menelaah ritual dhikr dan maknanya di kalangan jamaah Naqshabandy di Eropa. Artikel ini tidak hanya mengungkapkan hasil pengamatan semata, tetapi juga mencatat ekspresi pengalaman jamaah sufi dengan bahasa mereka sendiri. Dengan demikian, diharapkan tradisi sufi tidak hanya dipahami sebagai fenomena sosial biasa, tetapi lebih sebagai tradisi yang terus hidup dan berkembang dalam masyarakat. Pada dasarnya, Naqshabandy adalah aliran sufi yang mengutamakan ketenangan dalam menapak jalan menuju Tuhan. Dhikir bagi jamaah Naqshabandy mengandung berbagai makna, baik yang abstrak maupun yang praktis. Sejarah juga telah mencatat keterlibatan kaum sufi, termasuk Naqshabandy, dalam persoalan politik dan ekonomi. Ini akan terus berlanjut bila situasi dan kecenderungan kelompok sufi mendukung ke arah tersebut sehingga tidak hanya terkait dengan persoalan spiritual, tetapi juga jaringan ekonomi dan politik.