Suchergebnisse

The phenomenon of Islam and democracy in Muslim countries is practiced differently between Muslim countries with an Islamic state and Muslim countries with a secular pattern. This article wants to examine and reassess the view of Islamic exceptions or "Islamic exceptionalism" on the scarcity of democracy in Muslim countries with case studies of regime variations found in Muslim countries. This article analyzes the variation of Islam and democracy in Muslim countries, with a comparative method using data from the democracy indexing agency. There are four variations of Muslim countries: Islamic countries, semi-Islamic countries, secular countries, and semi-secular countries. This study shows that, from the four variations of the Islamic world, none of the Islamic countries has succeeded in achieving full democracy (full democracy). Three Muslim countries have a flawed democracy (flawed democracy), namely Malaysia, Indonesia, and Tunisia. The rest of the Muslim countries are under a political system controlled by the military (hybrid democracy) and authoritarianism. In addition, this article finds that social, political, cultural, and agency tools and support in supporting democratic values are still the main problems that harm the scarcity of democracy in Muslim societies

Moral decadence in this era of globalization, the government sparked character education to be implemented in schools. One of the character values that is raised is religious character. The BKKBN survey states that 63% of teenagers in several big cities in Indonesia commit moral deviations such as premarital sex. The community assumes that the implementation of religious education in schools has not been able to touch religious aspects in order to form students who obey religious rules and have morals according to the rules of the Shari'a. This study aims to describe religious values, efforts to internalize religious values , and internalization models of religious character values in students of SMAN 1 Aceh Barat District. The method used is descriptive analysis, with research techniques library research, and field research, while the data collection techniques through observation, interviews, and documentation. The results showed that: (1) the religious values developed were Divine values and Intsaniyyah values; (2) efforts to internalize religious character are carried out at the time of orientation for new students, provision of religious material during Islamic Education learning hours; and (3) the internalization model of a religious character, namely during new MOS activities, congregational dhuhr prayer, Friday prayer, dhuha prayer, istighatsah, khatmul Qur'an, Amal Jariyah, social service and cleaning mushalla, all of these activities are carried out in order to familiarize students to apply religious values in everyday life at school.

This article discusses the reconstruction of the application of Islamic law and the challenges of democracyin Indonesia. In recent years, the application of Shari'ah local regulations both at local and national level.Reformasi Shariah is a necessity. Because Shari'ah plays an important role in any religious activities of humanbeing. Shariah has been seen as something final, must be revisited in order to accommodate the needs of thetimes. Application of Islamic shariah relation to democracy is interesting to study. This study is a library withdescriptive-analytical. The results of this study are the demands of the application of Islamic syar'at that occur invarious areas with formal-legal Shari'ah local regulations need further evaluation and assessment. It is necessaryfor the formulation of the concept of Shari'ah that humanity in accordance with the realities of contemporarysociety by considering democracy, human rights. The rights of non-Muslims, women, freedom of civil society.

The paper examines the infiltration of Hizbut Tahrir Indonesia's movement. In the fact, HTI is one of movementswhich is regularly to establish the shariah as legal system of Indonesia. In addition, HTI has also been known asradical organization to establish it. In this context, the research concerns in understanding that pattern. Withqualitative method—descriptive analysis—the research can be expected to gather the data comprehensively. Onother hands, the study is located in D.I. Yogyakarta with some argumentations. Yogyakarta is a famous citywhich have number of huge students and HTI establish there massively. Essentially, the research shown thatHTI can be analyzed through some social theories like social movement, arena and symbolic power theories. Itcan be understood that HTI uses the politics opportunity—reformation moment—to finish the undergroundof movement; Next, mobilizing structure—internatal and external mobilization. Finally, managing themovement process—against the westernization.

Abstract: This article discussed about contestation of Islamist mass groups in Indonesia. In general, Islamists or Islamism refers to an islamic organizations which based their political ideology on Islam. This study finds out what strategies used by the islamist group to attain their political agenda and its implications when they are confronting with other mainstream and islamic group. This research uses qualitative method with a descriptive analysis approach. This research used theoritical framework of Islamic Revivalism, Political Islam, Islamism and Social Movement theory. The result of the discussion shows that islamis contestation of mainstream islamic mass group in Indonesia to dominate arena through political movements: first, by taking benefits from political opportunity, including transformastion underground movement become legal movement; second, through structural mobilization, which consists of internal mobilization and external mobilization; third, using framing proces, by counter all isues and systems form the west, such as democracy, nationalism and human rights; fourth infiltration by controlling mosque, campus, student, takmir community, bureaucracy and government.الملخص: تناقش هذه المقالة حول صراع المنظمات الإسلامية في إندونيسيا. على سبيل العام كان الإسلاميون حركات إسلامية تجعل الإسلام أساس إيديولوجيتها السياسية. وهذه المقالة ستبحث الاستيراتيجية التي تقوم بها حركة المنظمة الإسلامية لتحقيق أهدافها الاجتماعية والسياسية وكيف آثارها عندما تواجه مجموعة إسلامية أخرى من تيار المنظمة الإسلامية المعتدلة. وهذا البحث من البحث الكيفي الذي يستخدم منهج التحليل الوصفي. والنظريات المستخدمة في هذا البحث هي الصحوة الإسلامية، والسياسية الإسلامية، والنظرية الإسلامية، والحركة الاجتماعية. ونتيجة هذا البحث تدل على أن صراع الحركة الإسلامية السائدة في المجتمع الإندونيسيا من خلال استراتيجية الحركة السياسية: أولاً، استفادة الفرصة السياسية أي استفادة الفرصة الإصلاحية لإنهاء الحركة السرية حتى تصبح الحركة القانونية الرسمية وقامت الحركة حرية. ثانيا، من خلال التعبئة الهيكلية التي تتكون من التعبئة الداخلية والتعبئة الخارجية. ثالثًا، تنظيم عملية الحركة أي عن طريق القيام بمعارضة جميع الأفكار والأنظمة من الغرب مثل الديمقراطية والقومية وحقوق الإنسان. رابعا، أن تدخل هذه الحركة من خلال المساجد والجامعات وطلاب الجامعة ومنظمة المساجد والبيروقراطية والحكومة وما إلى ذلك كالآثار من الصراع الإسلامي.Abstrak: Tulisan ini membahas tentang kontestasi ormas Islam di Indonesia. Secara umum, Islamis atau Islamisme adalah gerakan Islam yang menjadikan Islam sebagai dasar ideologi politiknya. Penilitian ini akan menjawab bagaimana strategi yang digunakan gerakan ormas Islam untuk mencapai agenda sosial-politiknya dan bagaimana implikasinya ketika berbenturan kepentingan dengan kelompok ormas-ormas Islam lainnya yang notabene merupakan ormas Islam mainstream atau moderat. Penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif analisis.Teori yang digunakan dalam penelitian ini adalah konsep Revivalisme Islam, Islam Politik, Islamisme dan teori Gerakan sosial. Hasil pembahasan menunjukkan bahwa kontestasi islamisme ormas Islam mainstream di Indonesia dalam menguasai arena strategis yang terdapat di masyarakat melalui strategi gerakan politik: pertama, memanfaatkan peluang politik, yaitu peluang reformasi untuk mengakhiri gerakan bawah tanah menjadi gerakan legal sehingga dapat bergerak dengan leluasa. Kedua, memobilisasi struktur, yang terdiri dari mobilisasi internal dengan melakukan pengkaderan secara intensif dan mobilisasi eksternal. Ketiga, penyusunan proses gerakan, yakni dengan cara melakukan pergolakan pemikiran dengan menentang segala pemikiran dan sistem dari Barat, seperti demokrasi, nasionalisme dan HAM. Keempat, melakukan perembesan dengan menguasai mesjid, kampus, mahasiswa, komunitas takmir, birokrasi dan pemerintahan dan sebagainya sebagai implikasi dari kontestasi islamisme.

Abstrak: Artikel ini ingin mengetahui orientasi politik Hizbut Tahrir Indonesia (HTI) setelah dibubarkan oleh pemerintah melalui peraturan pemerintah (Perpu) No 2 tahun 2017, sebagai pengganti Undang-Undang No 17 Tahun 2013 tentang Organisasi kemasyarakatan. Orientasi politik merupakan sikap yang dimiliki seorang individu maupun kelompok dalam interaksinya dengan kehidupan politik yang meliputi, sikap, nilai dan prilaku politik Pemerintah melalui kementerian hukum dan HAM mencabut status badan hukum organisasi HTI. Pencabutan status badan hukum HTI dilatar belakangi karena idiologi dan aktivitas yang dilakukan oleh HTI bertentangan dengan Pancasila dan negara kesatuan republik Indonesia (NKRI). Sebagai sebuah organisasi sosial-keagamaan keberadaan Hizbut Tahrir sudah berlangsung sejak lama di Indonesia. HTI memiliki struktur anggota, kaderisasi, aktivis, simpatisan yang cukup solid dan konsisten memperjuangkan berdirinya khilafah Islamiyah. Oleh karena itu, ketika organisasi mereka dibubarkan oleh pemerintah, anggota, kader, aktivis, dan simpatisan eks HTI, ke arah manakah orientasi politiknya setelah dibubarkan. Pertanyaan penelitian ini ingin menjawab kemanakah orientasi politik eks Hizbut Tahrir setelah dibubarkan oleh pemerintah. Tujuannya untuk mengetahui dan membandingkan kearah mana orientasi politiknya dengan gerakan islamis lainnya yang pernah dibubarkan oleh pemerintah pada masa-masa sebelumnya. Kata Kunci: Orientasi Politik, Hizbut Tahrir, Perpu Abstact: This article explains the political orientation of Hizbut-Tahrir Indonesia (HTI) after it was dissolved by the government through government regulation (Perpu) No. 2 of 2017, substitute ordinance No. 17 of 2013 about Community Organizations. The government through the Ministry of Law and Human Rights revoked the legal status of the HTI organization. The revocation of the legal status of HTI is motivated by the ideology and activities carried out by HTI in conflict with the Pancasila and the unitary state of the Republic of Indonesia (NKRI). As a socio-religious organization the existence of Hizbut-Tahrir has been going on for a long time in Indonesia. HTI has a fairly solid member structure, regeneration, activists, sympathizers and, fight for the Islamic Khilafah. Therefore, when their organization was dissolved by the government, members, cadres, activists, and sympathizers of the former HTI, in what direction was their political orientation after it was dissolved. Political orientation is the attitude of an individual or group in their interactions with political life which includes political attitudes, values and, behavior. This research question wants to answer where the political orientation of the former Hizbut-Tahrir was after it was dissolved by the government. The aim is to find out and compare the direction of political orientation with other Islamic movements that have been dissolved by the government in previous periods. Keywords: Political Orientation, Hizbut Tahrir, Government Regulation

Tulisan ini mengupas tentang fenomena radikalisme agama dan motif terorisme di Indonesia. Terorisme menjadi ancaman yang sangat serius dalam dinamika politik lokal, nasional dan internasional. Perang melawan terorisme sama halnya dengan perjuangan masa depan yang tidak berkesudahan. Membicarakan masalah terorisme, selalu dikaitkan dengan kelompok-kelompok radikal keagamaan. Begitu juga hal-hal yang berbau radikal selalu diidentikkan dengan kekerasan yang melibatkan agama di dalamnya. Fenomena terorisme yang melanda sebagian Negara, pelakunya senantiasa dipersepsikan sebagai kelompok radikal keagamaan. Lebih parah lagi banyak kalangan yang mencoba mengidentikkan terorisme dengan Islam. Penelitian ini munggunakan metode kualitatif dengan jenis penelitian kepustakaan (libary research), yaitu penelitian yang sumber datanya diperoleh dari buku-buku dan jurnal yang membahas terorisme. Penelitian ini mengidentifikasi motif terorisme di Indonesia yaitu motif politik, motif agama dan motif ideologi terorisme di Indonesia. Peneltian membuktikan bahwa rencana pembangunan Mall di sejumlah daerah, terjadinya jurang yang lebar antara orang kaya dan orang miskin, tidak terpenuhinya hak-hak masyarakat, orientasi pembangunan yang hanya mengedepankan aspek fisik, kurang memperhatikan aspek ruhani dan nilai-nilai sosial-keagamaan masyarakat, meluasnya kekerasan dan konflik merupakan faktor yang bisa menyuburkan terorisme This article analyzes about the phenomena of religious radicalism and motives of terrorism in Indonesia. Terrorism becomes a very serious threat in the dynamics of local, national and international politics. The fight against terrorism as well as the struggle for the future that never-ending. Discussing about terrorism issue is always related to radical religious groups. Likewise, the radicalism is always identic with religious violence. The phenomena of terrorism which happen in some countries, the perpetrators are often perceived as a radical religious group. Even many people attempt to equate terrorism with Islam. This study refers to qualitative method with library research, namely the research which the sources obtained from books and journals about terrorism. This study identify the motives of terrorism in Indonesia that are political, religious, and ideological motives of terrorism in Indonesia. The findings of the research show that the building plans in some places, big gap between rich and poor people, unfulfilled community rights, building orietation which focuses on physical aspects, not paying attention to spiritual aspects and religion and social values, the spread of violences and conflicts are some factors which can improve terrorism.

Looking for legal science fard. Then the government should prepare educational institutions for knowledge seekers. Some of the problems described in this article include; (1) The classification of educational institutions both in Indonesia and in Aceh, (2) Legal seek knowledge, (3) Virtue owner science, (4) Scientists are expected. Educational institutions in Indonesia in the Act could we classify into two groups: the school and outside of school, then it is more detailed division into three forms: (1). Informal, (2). Formal, (3). and non-formal. Formal channel is the institution consisting of primary education, secondary education, and higher education with the kind of education: (1) General, (2) Vocational (3) Academic, (4) Profession, (5) Advocacy, (6). Religious. Levels of education in the kingdom of Aceh Darussalam are as follows: (10) meunasah, (2) rangkang, (3) Boarding School, (4) dayah Tengku Chiek, (5) Baiturrahman association. Seeking knowledge is fard kifayah Shar'ie, if there are people who have studied the law becomes Sunnah for others. But sometimes seek knowledge it becomes fard 'ayn for humans. The virtue of the owner will be taken up science in the world and in the hereafter. Scientists expected is that having insight / knowledge broad and apply their knowledge, both in matters of faith, worship, morals, manners, and muamalah.Keywords: Institute of Education, ScienceIntisariMencari ilmu hukumnya fardhu. Maka pemerintah harus menyiapkan lembaga pendidikan bagi pencari ilmu. Beberapa permasalahan yang diuraikan dalam tulisan ini meliputi; (1) Klasifikasi lembaga pendidikan baik di Indonesia maupun di Aceh, (2) Hukum mencari ilmu, (3) Keutamaan pemilik ilmu, (4) Ilmuwan yang diharapkan. Lembaga pendidikan di indonesia dalam UU bisa kita klasifikasikan menjadi dua kelompok yaitu: sekolah dan luar sekolah, selanjutnya pembagian ini lebih rincinya menjadi tiga bentuk: ( 1). Informal, (2). Formal, (3). dan nonformal. Jalur formal adalah lembaga pendidikan yang terdiri dari pendidikan dasar, pendidikan menengah, dan pendidikan tinggi dengan jenis pendidikan: (1) Umum, (2) Kejuruan, (3) Akademik, (4) Profesi, (5) Advokasi, (6). Keagamaan.Tingkatan pendidikan dalam kerajaan Aceh Darussalam adalah sebagai berikut: (10) Meunasah, (2) Rangkang, (3) Dayah, (4) dayah Tengku Chiek, (5) Jamiah Baiturrahman. Mencari ilmu syar'i adalah fardhu kifayah, apabila ada orang yang sudah mempelajarinya maka hukumnya menjadi sunnah bagi yang lainnya. Tetapi terkadang mencari ilmu itu menjadi fardhu 'ain bagi manusia. Keutamaan bagi pemilik ilmu akan angkat derajatnya di dunia dan di akhirat. Ilmuwan yang diharapkan adalah yang memiliki wawasan/pengetahuan yang luas serta mengamalkan ilmunya, baik dalam masalah aqidah, ibadah, akhlak, adab, dan muamalah. Kata Kunci: Lembaga Pendidikan, Ilmu

The case Singkil district in October 2015 in the form of inter-religious clashes that led to the burning of churches and loss of life is the fact that social interaction anatar religious adherents in the district of Gunung Meriah has not gone well. This study focused on the background of conflict, the interaction between religious communities after conflict and efforts to foster religious harmony after a conflict in Aceh Singkil. This study used a qualitative approach by using in-depth interviews, Focus Group Discussion (FGD), and study the documentation as data collection techniques. The results showed that the social conflict between religious communities is part of the social dynamics that occur in the community that stretches the inter-religious relations, but on the other hand can strengthen internal solidarity respective faiths. Forms of social interaction leads to the associative process and found to be also the potential that may lead to forms of dissociative interaction. Other forms of social interaction among religions is mutual cooperation, kinship, mutual silaturrahmi and respect among religions. The search results show that during the Aceh Singkil district government has sought to provide guidance to inter-religious harmony though not maximized. This is evident from the Government's efforts impressed yet to find effective strategies for conflict resolution that is holistic, systemic and regenerative. Then it can be predicted that the events of religious conflicts are still likely to occur in the future, both in the district of Gunung Meriah and elsewhere, especially in the district of Aceh Singkil.

Syiah Kuala University has 3 main intersections namely the intersection of the Faculty of Engineering, the intersection of the Faculty of Agriculture, and the intersection of the Graduate School. The noise level in the 3 locations varies due to the density of passing transportation. Disturbance from noise can affect the performance of human nerves and have a negative impact on health. The purpose of this study was to analyze noise levels, produce noise level information maps and determine the effect of noise levels on health at 3 main intersections in Syiah Kuala University. This research was conducted for 12 hours of activity with a measurement range every 3 hours. Noise level measurement was done by placing a sound level meter adjacent to the sound source at the measurement points. Noise level mapping using ArcGIS application. The results showed that the noise level for location I was 88 dB(A), location II was 82 dB(A), and location III was 81 dB(A). All locations indicate that the noise level exceeds the quality standard set by the government in KEP-48/MENLH/11/1996 concerning the Noise Level Standard, which is 55 dB(A) for educational institutions.

This study tries to explain the phenomenon of strengthening of the Islamic conservatism movement, in post Reform of the West Sumatera political context. Soon after the enforcement of the Regional Autonomy Law, various Islamic movements in West Sumatra have massively emerged with various models and issues of the movement. Based on a qualitative approach, wherein the data is collected through in-depth interviews, observations and documentation related to various activities of the Islamic movement in West Sumatra, the results f this show that there has been shifting pattern of its movements; from initially oriented towards the efforts to formalize Islamic sharia, towards Islamic conservatism. The movements, where it's based on religion or custom, which previously were more oriented towards the enforcement of Islamic Sharia legal-formally, later tends to become more socio-cultural movement oriented towards strengthening political identity.

Logistics distribution at the time of the disaster Pidie Jaya there are several issues that need to be considered, among which are irregular establishment of shelters, lack of coordination with the relevant sectors, the data the victims were not recorded properly, and logistics distribution process does not correspond to the needs of victims in the disaster area. These problems occur because there is no information to connect to the data of victims across relevant sectors, aid which has been fulfilled until the logistics are very urgent in the disaster area. Distribution of disaster logistics information system is indispensable to achieve an effective and efficient distribution. Application of this information system consists of several stages of the design, implementation, and testing. This research was conducted in the office BPPD Pidie Jaya district. Distribution logistics information system applied will make it easier and speed up the process of recording the distribution logistics in times of disaster. Testing was conducted using the System Usability Scale (SUS) with average values obtained 78.30. This indicates that the level of use of this information system is acceptable and is very easy to use by the user.

The Role of Agusen Tourism Objects in Increasing Community Income (Study in Agusen Village, Blangkejeren District, Gayo Lues Regency). Tourism is an activity that directly touches and engages the community, thus bringing various impacts on the local community. As for the problems in this paper are (1) How the role of the agusen tourist attraction in increasing the income of the people who are in the Agusen Village, Blangkejeren District, Gayo Lues Regency. (2) What factors support and hinder Agusen tourism objects in increasing the people's income in Agusen Village, Blangkejeren District, Gayo Lues Regency. This study aims to determine the role of Agusen attractions in increasing community income in the Agusen Village, Blangkejeren Subdistrict, Gayo lues Regency, and also to find out the supporting factors and inhibiting the role of attractions in increasing the income of Agusen Gampong Subdistricts, Blangkejeren District, Gayo Lues Regency. To obtain the data the author uses a qualitative method, with a descriptive analysis approach, while the data collection techniques used are observation, interviews and documentation. From the results of the study it can be that: the existence of attractions in increasing community income is a shared responsibility. The existence of attractions can be said to be quite successful in increasing the income of the community in the Agusen Village, Blangkejeren District, Gayo Lues Regency. The supporting factors for Agusen attractions are the good cooperation between the community, the government and the village apparatus. As for the inhibiting factor is due to the absence of specific regulations either from the village or the government so that there are still irregularities in carrying out the task of adding to the community's income in the Agusen Village, Blangkejeren District, Gayo Lues Regency.Keywords: Role, Tourism Objects, Community Income.

Allah created human beings with religious instincts, namely the religion of monotheism (Islam). The Koran claims that the religious teachings it introduces are compatible with all humans. Islam as a truth, then Islam must be spread throughout the world and this is the responsibility of every human being on this earth as a caliph. Every Muslim, of course, has an obligation to propagate the da'wah of Islam, even though they experience various kinds of obstacles and obstacles. This certainly applies to Muslims who are in Australia with a Muslim population in Australia currently around one million people. With this quantity of Muslim citizens in Australia, Islamic da'wah is needed to transfer the spread of the values of Islamic da'wah to all Muslims. One way is by establishing Islamic-based educational institutions. At present, the Islamic Council in Australia is intensively building educational facilities based on Islamic education, with the aim of making it easier for them to transfer Islamic knowledge to the Islamic community in Australia. Spreading Islamic da'wah in the current era is full of challenges, especially spreading Islamic da'wah in Muslim minority countries such as Australia. Australia is a country that has a broad geographical position, and upholds the values of freedom, in that case the Australian government guarantees plurality. In the midst of Australia's position that promotes freedom, Islam must be able to place itself in the midst of society and also practice the teachings of Islam in a pluralistic society. Australia has approximately 100 beliefs/religions, with Islam as a minority religion, so the challenge of Islamic da'wah is to keep on doing good communication and living side by side with the differences.Keywords: Community, Da'wah and Muslim.

This research aim to find out the impact of the existence of PT Socfindo Lae Butar to the community in Rimo Village and Lae Butar Village. Specifically, this study aims to find out: (1) public response regarding the existence of PT Socfindo Lae Butar and (2) to see the positive impact and negative impact of PT Socfindo Lae Butar existence. This research uses qualitative approach in the form of descriptive. This research data comes from people who have been determined by the author, with criteria representing government apparatus, public figures, employees of PT Socfindo Lae Butar and Rimo Village community and Lae Butar Village. While the data collection is done by interview and observation. Based on the results of data analysis findings of this study can be put forward as follows. First, the public response to the existence of PT Socfindo Lae Butar is seen from the negative aspect, (1) the community considers that the existence of PT Socfindo Lae Butar still has not benefited the local people especially Rimo Village and Lae Butar Village. (2) the company's environment still has a negative impact, especially from air pollution either from the smell of waste or from the smoke of the factory. (3) noise. (4) the existence of companies that are not strategic. (5) lack of employment especially for Rimo villagers and Lae Butar Village. (6) the company's CSR implementation to society is not yet clear. Second, public response to the existence of PT Socfindo Lae Butar seen from the positive aspects. (1) the public can open a business in the company environment. (2) expanding employment. (3) can reduce unemployment. (4) improving economic outcomes of the population. (5) the existence of corporate CSR, but needs to be improved again. The conclusion of this research is, that the existence of PT Socfindo Lae Butar greater negative influence compared with positive influence.