This article aims to address the questions related to the support and rejection of figures of Islamic mass organizations to the concept of the caliphate. Some of the previous literature limited the object to the behavior of the Muslim community towards the ideology of the caliphate in the historical context and its relation to the modern state, neglecting the source of inspiration for the caliphate ideology as understood and perceived by figures of mass organization Indonesia. Therefore, using a phenomenological approach, the researchers attempt to fill the gap in this particular issue. This research was conducted in two cities in Indonesia, Aceh and West Java. This form of field study takes a phenomenological approach and thus is exploratory. Interviews and documentation have been used to collect data. This research found three main tendencies of Islamic mass organizations in Aceh and West Java in understanding the concept of the caliphate, textualist-substantive, contextualist-substantive, and ideological-political. Textualist-functionalists see the Islamic caliphate as mandatory, without having to change the ideology or identity of a country. Contextualist-Substantive argues that the Khilafah is a value that does not contradict with Pancasila's state ideology. Ideological and political Islamists believe that the fight to establish an Islamic State, or Daulah Islamiyyah Khilafah, is a necessity and even an obligation.
In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and a very long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it.
The progress of science and technology that can not be avoided, print and electronic media and the potential to contribute greatly to the spread of the problem and pornoaksi and pornografi. The results of this study show three subjects. First, in the 16th century, the roots of pornography in the Western world is considered as a balance between the political and sexual. Pornography share the progress with the development of civilization and modern technology. Second, the discussion of the perspective of Islamic law against pornography use two approaches, namely the normative and juridical approach. From the normative refers to the two main sources of Islam, namely the Qur'an and Sunnah to see the Quranic verses and hadiths of the Prophet related to pornography. While the juridical explanation will refer to the MUI fatwa and the Law of the Republic of Indonesia No. 44 2008 on pornography. Third, pornography and porno-action perspective of Islamic law are forbidden, it is clearly a normative based on several verses in the Qur'an. And some of the traditions of the Holy Prophet are strictly prohibited.
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