Islam-based legal language and state governance: democracy, strength of the judiciary and human rights

Powell, Emilia Justyna; McDowell, Steven; O'Brien, Robert; Oksasoglu, Julia

doi:10.1007/s10602-019-09298-y

Cited by 7 publications

(2 citation statements)

References 88 publications

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“…120 diperoleh data bahwa dari empat puluh sembilan negara mayoritas Muslim (negara Muslim), tak sampai seperlima sebagai negara demokrasi elektoral, sebagaimana ditunjukkan pula oleh kajian Chen dan Yan bahwa tingkat demokrasi di negara-negara Islam umumnya lebih rendah dari yang ada di negara-negara non-Islam, 125 yang berdampak pada terjadinya diskriminasi terhadap kelompok minoritas. 126 Penerimaan umat Islam Indonesia yang cenderung lebih kuat terhadap demokrasi dibandingkan dengan negara-negara yang disebut sebagai negara Islam, di samping mematahkan tesis Huntington, the clash of civilization, bahwa karena adanya perbedaan yang tajam antara budaya Barat dan Islam, demokrasi tidak berkembang di dunia Islam, 127 juga memperkuat argumen yang dibangun Hashemi bahwa penerimaan terhadap demokrasi terutama dalam masyarakat di mana agama menjadi penanda identitas utama tidak mensyaratkan penolakan atau privatisasi agama dengan ketentuan perlu dilakukan penafsiran ulang terhadap agama sehingga agama dapat dijadikan basis etik bagi sebuah otoritas politik yang sah dan pentingnya hak-hak individu. 128 Penerimaan sebagian besar umat Islam di Indonesia terhadap demokrasi, tentu tidak bisa dilepaskan dari cara pandang keagamaan yang kemudian diterjemahkan secara lebih "teknis" oleh seagian kalangan dengan mendirikan partai yang dikategorikan sebagai partai Islam, baik didasarkan oleh "motif ideologis", maupun setidaknya karena basis sosiologisnya bertumpu pada komunitas Islam.…”

Section: Syamsul Arifinunclassified

Relasi “Dialektik–Etik” Islam-Demokrasi di Indonesia

Arifin

2024

Arus Pemikiran Islam dan Sosial

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Ahmad Syafii Maarif—whose nickname is Buya Syafii—is one of the leading Muslim intellectuals in Indonesia who inherited not only scholarly work, but also an exemplary personality to which he has attached attributes as a national figure. Maarif has come up with various ideas which are spread across various publication platforms such as articles in various leading newspapers and books. Maarif is also active and has an important role in community organizations and government institutions. Maarif was the General Chair of the Muhammadiyah Central Leadership in 1998-2005 and a member of the Steering Committee of the Pancasila Ideology Advisory Board (BPIP). Maarif has also been president of the World Conference on Religion and Peace (WCRP) as a world interfaith forum in New York which promotes religion as an instrument of peace and non-violence. By considering his character and pioneering as one of the leading Muslim intellectuals and figures in Indonesia, Maarif is an interesting and important study subject. This article pays attention to Islamic thought or Maarif Islamic intellectualism which wants to link “dialectically-ethically” between Islam and Indonesianness. Maarif has a strong argument, which starts from reading the Koran, history and the Indonesian context that Islam does not need to be placed in “binary opposition” to political realities that have become the nation’s consensus such as Pancasila. Islam in Indonesia must thus be manifested in performance as an “ethical entity” which will later become a pillar for the realization of a civilized Indonesia. Dialectical-ethical thinking can be seen in Maarif’s arguments against democracy which are explored more in this article

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Section: Syamsul Arifinunclassified

Relasi “Dialektik–Etik” Islam-Demokrasi di Indonesia

Arifin

2024

Arus Pemikiran Islam dan Sosial

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“…In Muslim countries, efforts to implement Islamic sharia have undergone ups and downs such as the ups and downs of democracy [1][2]. In Indonesia, for example, the opening of a democratic faucet which was marked by the collapse of the New Order (ORBA) gave rise to a new phenomenon that might have never been imagined before.…”

Section: Introductionmentioning

confidence: 99%

Implementation Of The Islamic Local Regulations In Bulukumba Regency

Zakirah¹,

Arsyam²,

Rajab³

et al. 2020

Preprint

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Abstract. One of the historical breakthroughs in political Islam in Indonesia after the collapse of the New Order regime was the emergence of the regional autonomy policy, in which, hypothetically, diffusion of policies involving geographic aspects, institutions, relations between policy actors, and local culture occured. Islamic local regulations have been issued to regulate ehavior and authority to supervise the community whether they run their religion properly or not. Therefore, the government of the Bulukumba Regency made regional policies in the framework of sharia regulations, which became a political process of public policy to be a reference in analyzing the phenomena behind regulating the communities' lives. This research used a qualitative method with a descriptive approach. The data were collected by in-depth and structured interviews with research objects, namely the government of Bulukumba Regency, the Ministry of Religious Affairs of Bulukumba Regency, the Ulema Council, religious leaders, community leaders, youth leaders, community organizations, and NGOs living in Bulukumba Regency. This research focused on the role of actors and institutions involved in implementing religious regulations whether or not they have been in line with their ideals in forming a religious community and with the vision of the Bulukumba local government. The results showed that the Bulukumba local government’s policy in formulating Islamic local regulations required the community to practice Islam based on Al-Qur’an and al-Hadith to eradicate criminal acts and increase faith and piety. Islamic local regulations have been implemented using institutional, group, incremental, and political system approaches, as a form of political relations, which have begun to develop among religious organizations (NU, Muhammadiyah, and others).

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