Communication can't be separated from human and social life. Every people need each others to interact and exchange information with a specific purpose. Interpersonal communication is one of sicence that studies the communication process between individuals to explains how communication process, and make some relationship. In Islam, a good interpersonal communication must be in accordance with the guidance of the Qur'an and hadist. That rules inclued in political too. Islam and politic are both integrality. Politics is believed to bring mankind to the provisions of Islam. There are so many verses of the Koran that explain the words that must be considered in communicating both humans as individual, social or political beings, like Qaulan Layyina (Q.S Thaha : 44), Qaulan Baligha (Q.S An-Nisa : 63) dan Qaulan Ma/rufa (Q.S Al-Baqarah : 235).
This study focussed on many radical Islamic movements in Solo as the objects of research, especially the Islamic movements oftenly called as Tim Hisbah. Applying the approach of political sociology, this research will capture that phenomenons of religious radicalism are not merely problem of religious ideology, but also socio-political problem. Frammed by the social theories such as the theory of identity and social movements, included political opportunity structure, framing process, and the mobilizing structure this study showed that radicalism is an effort to establish identity by utilizing mass network (Muslim), mobilization, framing process, and advantaging political opportunities (democratic nature). In addition to relate to religious de-radicalization in Indonesia, this research argued that Islamic radicalism is not only a religious phenomenon that must be solved solely by de-radicalization of Islamic thought and ideology, but also a phenomenon that can be discussed by other sciences such as social, political and economic sciences.
This research aims to explore one of Islamic movements in Indonesia after reformation of 1998. By using qualitative method, it is clear that the demarcation betweeen Islamic tradisionalism and Islamic modernism fluided culturally. Although at the same time polarization both become more political, which is made Indonesian Islamic mainstream loosed elan vital as sosial and cultural movement. There is the contradictory trends in the dynamic of Islamic thought and movement introduced by Islamc minority groups. In one side the trends are multiculturalism, anti coruption movement and appreciation to the local cultures which is ignorenced before by Islamic movement in Indonesia. In other side, political oriented in many Islamic movement is stronger. The dominant of traditional constructions of Islamic polical thought of sunni (fiqh al-siyasah) influenced to the Islamic movement to state orientation at same time ignored the society with their problem and cultural expression. The cultural Islam proposed new understanding to Islamic traditions with hermeneutic and remove the locus of movement forum political Islam to civil Islam.
This paper deals with Islam in Indonesia through two great discourses: Political Islam and Cultural Islam. I try to explore the history and tranformation of both by library research from before independence until after New Order called reformation era. By using descriptive-analyses method, this paper concludes that the dynamic of the two poles was going on and also being actual around the society. The group of Political Islam with its vote through Islamic Parties wants to make Islam as an ideological principle and Indonesia as a religious country. Meanwhile, the group of Cultural Islam with the spirit of d'awa which want to realize Islam as the diffused values of live with the culture and also anti-sectarianism rejects the concept of Political Islam.
New Islamic revivalism is a contemporary Islamic thought movement that seeks to cleanse and restore the understanding and practice of Islamic teachings to pure Islam. New Revivalism arises because of the internal prob- lems of Muslims and External and Western modem influences. New Revivalism in Pakistan emerged under the main character of Abul 'A'la Al-Mawdudi with the idea that the life of Muslims should be governed by Islamic teachings in an Islamic state, which takes the form of "theo democracy". For the realization of such a state, a gradual Islamic revolution should be undertaken, by first doing the Islamization of society. Hasan Al Bana with Kaffahnya Islamic concept through lkhwanu Muslimin trying to make it happen by utilizing all available potential, either individually or institutionally, so that Islam becomes a comprehensive, universal ldiology based on the original source; Al-qur'an and Sunnah. The Mus- lim Brotherhood movement became radicalized in the hands of Sayyid Qutub, so ready to conduct jihad fisabilillah. In Indonesia also found the movement of Revivalism both in the form of premodernist and postmodernist among others is padri movement, Muhammadiyah, The United of Islam, and in the form of more now among others is Jamaat Islam and Darul Arkam. Keywords: revivalism, Islam
AbstrakDi tengah perbenturan dua arus utama yang saling tarik menarik antara arus sekulerisme-liberal Barat dan arus fundamentalisme-radikal Timur Tengah, Islam Nusantara—dengan berbagai macam karakteristiknya—berhasil mempertahankan warna kemoderatannya. Sikap mengambil jalan tengah dalam segala dimensi kehidupan keberagamaan sangat selaras dengan watak dan karakteristik umat Islam Indonesia yang sangat fleksibel, toleran dan terbuka dalam menerima dan mensikapi segala perbedaan tradisi, pandangan dan keyakinan keberagamaan, sehingga melahirkan kearifan lokal (local wisdom), serta corak dan warna Islam Nusantara yang sangat khas, berupa Islam yang ramah, toleran, dan pluralistik. Karakteristik Islam Indonesia yang toleran, ramah, smiling, dan flowering ini bukanlah sesuatu yang muncul tiba-tiba, akan tetapi merupakan hasil sebuah proses panjang yang telah dilalui umat Islam Indonesia, menyangkut profil para tokoh pendakwah Islam, metode yang digunakan dalam penyebaran Islam di Nusantara, sarana dan media penyebaran Islam, juga relasinya dengan kekuasaan politik. Beberapa hal inilah yang turut mempengaruhi begitu kokohnya warna moderatisme Islam di Nusantara. Kini, Islam Nusantara telah banyak melahirkan warisan peradaban sebagai harta peninggalan yang tak ternilai harganya, sekaligus sebagai bukti otentik betapa Islam telah ikut memberi corak dan warna bagi kemajuan peradaban masyarakat Muslim Indonesia maupun dunia---AbstractIn the midst of the clash between two mainstreams; 'liberal-secularism' of the West mainstream and radical-fundamentalism of Middle East mainstream, Islam Nusantara—with its various characteristics—managed to maintain its moderate color. The attitude to choose moderate way in every dimension of religious life is in line with the nature and characteristics of Indonesian muslim community which is flexible, tolerant, and open minded to receive and respond with the various of traditions, views, and religion belief to create local wisdom, characteritistics, and the distinctive type of Islam Nusantara that shows friendly, tolerant, and pluralistic Islam. The characteristics of Indonesian muslims which are tolerant, friendly, smiling, and flowering do not suddenly appear, but it is the result of a long process experienced by Indonesian muslim community, including the profile of Islamic figures, method used to spread Islam in Nusantara, infrastructure and media of spreading Islam, and its relation with political power. These factors influence the strength of moderation of Islam in Nusantara. Currently, Islam Nusantara has created civilization heritage as precious inheritance, as well as authentic evidence showing that Islam has contributed to the civilization progress of Indonesian muslim community specifically, and the world population generally.
Having been considered as rational actor acting based on national interests, sovereign states is also understood have their own identities. Moreover, state identities have pivotal role on determining state behavior in international social structure. Stand on that assumption, this paper will describe the four state identities of Islamic Republic of Iran that assist to find an answer for interesting question: why did Iran export their Islamic Revolution throughout Middle East during Ayatollah Khomeini's era (1979-1989)?During export of revolution, Iran was in war with Iraq and ideologically conflicted with Saudi while its fundamental ideology was spread across by propagating via international radio network and supporting oppressed nations in some countries. This historical phenomenon will be explained by Constructivism in International Relations, especially based on Alexander Wendt's Social Theory of International Politics. It can be seen that there are four identities of Iran: as an Islamic Iran nation, velayat-e faqih-based Islamic Republic, core of Islamic world, and part of Pan-Islam.
Islam membenarkan jihad dengan syarat-syarat yang ketat. Malah, jihad itu sendiri dianjurkan dan bagian dari bukti keimanan setiap muslim. Namun demikian, jihad harus diletakkan pada konteks yang benar, sesuai dengan contoh Rasulullah dan keinginan Allah. Perkembangan selanjutnya, sebagian umat Islam itu sendiri memahami konteks jihad sangat beragam. Beberapa kasus temporer menunjukkan, ada pemahaman (dianggap) keliru tentang jihad. Kondisi ini bisa terjadi dikarenakan pertama, memahami ayat-ayat yang berkenaan dengan jihad tidak holistik. Kedua, kebijakan elit penguasa yang (dianggap) selalu menzhalimi umat Islam. Seperti kasus bom bunuh diri di Pakistan atau di Irak. Anjuran jihad sangat bertolak belakang dengan teroris. Sebaliknya Amerika Serikat dan Israel dalam berbagai kebijakan mereka terhadap umat Islam, selalu menunjukkan perilaku teroris. Karena menguasai media, mereka sanggup untuk mendefinisikan segala sesuatunya berdasarkan kepentingan politik yang ingin mereka capai. Pada akhirnya, kebenaran akan muncul dan menjelaskan realitas yang sebenarnya. Mengutip pendapat Ibnu Khaldun yang mengumpamakan kejayaan suatu negara itu ibarat kehidupan yang pasti akan memasuki masa tua dan akhirnya lenyap.
The business world today has grown indefinitely so as to break through the dimensions of human life and behavior of the economy into banking minded and change the values and aspects of the business itself, either legally or sociologically. Business development with the pattern and any system can not be separated from the financial institution whose name the bank. Banking deregulation undertaken by the government has been precise to support the economy in order to develop better. With the enactment of Law Number 10 of 1998 concerning amendments to the Law Number 7 of 1992 on Banking, is an opportunity and provide an opportunity for Muslims to establish a bank based on Islamic Shari'a, as support to the business world and the economy of the people. With the presence of banks based on Islamic Shari'a is expected to accelerate the economic revival in the race entering the era of globalization.Keywords: Arbitration Islam, the Islamic Perspective, Positive Law
Ideologi radikal adalah suatu pemikiran dengan menggunakan konsep kekerasan untuk merubah suatu keadaan. Sementara kekerasan merupakan musuhbagi orang yang cinta kedamaian, setiap bangsa bahkan agama tidak mengajarkan yang namanya kekerasan dalam kehidupan. Namun tidak bisa dipungkiri bahwa kadang cara-cara kekerasan dianggap sebagai sebuah pilihan terakhir yang harus dilakukan demi tegaknya ideologi yang di usung. Radicalization is a process by which a person adopts belief systems whih justify the use of violene to effect sosial change and comes to actively support as well as employ violent means for political purposes. Global Jihad adalah jihad sektarian/lokal yang berubah jadi konsep jihad tanpa batas teritorial, tanpa wilayah. Di samping itu, radikalis dianggap sebagai kaum yang berpikiran sempit. Hal ini harus diakui karena dalam bertindak manusia didorong oleh berbagai macam motif. Hanya saja dalam terorisme keagamaan, yang dominan adalah motif keagamaannya.
The heresies discussed in the book by Jeffrey Burton Russell, Dissent and Order in the Middle Ages cover a variety of types. When heresies appeared across Europe, they were swiftly and often harshly dealt with. Witness the Cathars and the Albigensian Crusade concluding with the massacre of the Cathars at Montsegur in 1244. However, Islam presents a challenge to the student of Christian heresies, for it does not fit neatly into the same category as the Cathars.1
H. O. S. Tjokroaminoto merupakan tokoh pergerakan yang sangat berpengaruh di Indonesia, terutama pemikiran-pemikirannya terkait Sosialisme Islam. Penelitian ini bertujuan untuk mengetahui: (1) dasar pemikiran sosialisme; (2) sosialisme Barat dan sosialisme Islam; (3) pemikiran sosialisme Islam Tjokroaminoto. Penelitian ini menggunakan metode penelitian sejarah oleh Kuntowijoyo yang terdiri dari lima tahap. Tahap yang pertama adalah pemilihan topik. Tahap kedua adalah pengumpulan sumber baik sumber primer maupun sekunder. Tahap ketiga adalah verifikasi atau kritik sumber. Tahap keempat adalah interpretasi untuk menafsirkan fakta-fakta sejarah yang ditemukan. Tahap kelima adalah historiografi atau penulisan sejarah. Hasil penelitian ini adalah: (1) Sosialisme Barat lahir dari masyarakat industri Eropa pada abad ke-19 dimana terjadi ketimpangan kondisi sosial, ekonomi, dan politik. Sosialisme Barat tidak terkait dengan kondisi agama. (2) Prinsip keadilan, kesetaraan, dan persaudaraan merupakan prinsip yang dipegang teguh baik oleh sosialisme Islam maupun sosialisme Barat. Sosialisme Islam dibangun atas dasar ketentuan atau aturan-aturan berdasarkan firman Allah dan hadist Rasulullah. Sosialisme Islam juga dibangun atas dasar keyakinan terhadap keberadaan Allah sebagai zat yang Maha Kuasa. (3) Pemikiran politik H.O.S. Tjokroaminoto tentang sosialisme Islam memberikan gambaran tentang paham sosialisme yang dibangun atas dasar ajaran agama Islam, yang bersumber dari Al-Quran dan As-Sunnah. Sosialisme Islam yang dikemukakan oleh Tjokroaminoto merupakan sosialisme yang telah berjalan sejak masa kepemimpinan Rasulullah S.A.W dan para sahabatnya. Dengan demikian sosialisme Islam tidaklah dipengaruhi oleh paham sosialisme yang berasal dari Barat yang baru berkembang pada abad ke-19.
This paper aims to answer the question "Is democracy in conflict with Islam?" This paper also discusses the values contained in democracy. This paper uses a normative legal research method that is descriptive and analytic to describe the implementation of government systems and political systems in Islam. Then analyze it with democratic values as a system of government and a political system. The research results obtained a brief description of democracy as a political system and government system in the era of the Prophet and the era of Khulafaturrasyidin to determine the democratic values contained. In the end, this paper is one of the answers to the discourse that has been a growing polemic between democracy and Islam.
In the paper, commissioned by Hussein Solomon and Akeem Fadare for their forthcoming anthology on Political Islam and the State in Africa, the focus placed on the political role of Islam in Kenyan politics. Prevalent fears (e.g. in the United States) of the country becoming a hotbed of Islamist radicalism and terrorism are critically examined against the background of the various categories of Kenyan Muslims, their general position in Kenyan society, their grievances, organisation and occasional role in various conflicts. This is all set against a background of Kenyan history, where the role of other religions (Christianity and traditional religion) is also highlighted. The paper concludes with some tentative recommendations for how the (mainly latent) conflicts might be defused.
All of the world's major religious traditions are marked by considerable diversity of belief and practice. Even though Islam achieves a remarkable degree of unity and coherence through the five pillars and six core beliefs,1 there still remains considerable diversity created by such factors as the degree of commitment to practice, interpretation of belief and the nature of experience participated in by the believer. There are many whose allegiance to the faith is a question of birth or identity and these are often labelled "nominal Muslims" by the devout. In a world where population movements, globalisation processes and conflicts of various kinds impact upon individuals and communities, many Muslims take the issue of identity much further and see in Islam a way of proclaiming selfhood through belonging to a community of God that takes precedence over all other loyalties. Their experience of their faith enters the psychological, sociological and political realms. There are also those who maintain their commitment to the faith as the final and best revelation in which a relationship with the divine can be achieved. To some of these the dominant motivation is obedience to the divine will but to others the emphasis of their practice is closeness or intimacy.
