Pub Date : 2023-08-31DOI: 10.20885/millah.vol22.iss2.art15
Jalari Jalari, Syamsul Anwar, M. Ardiansyah
The focal point of this research is the hybrid investor behavior and maqaṣid of sharia. Understanding maqaṣid of sharia is the right solution to negative public perceptions of investment in the Islamic capital market. Hybrid investor behavior comprises two variables: perceived risk and behavioral hybrid, which lead to different results. This study aims to find new theories about the behavior of hybrid investors towards stock options with maqaṣid of sharia as a moderating variable to strengthen scientific thinking to conceptually and contextually identify, evaluate, and execute the existing problems in choosing sharia stocks. This was an explanatory research study with a nonexperimental research design. This study used a quantitative method, and data were collected through questionnaires distributed to hybrid investors in Surakarta areas: Surakarta, Boyolali, Klaten, Sukoharjo, Wonogiri, Karanganyar, and Sragen. It involved 130 investors as research participants. The data were analyzed using Structural Equation Modeling to obtain a model that explains the relationship between the variables on Sharia stock options. This research revealed that the perception of risk has a negative and significant effect on the choice of Islamic stocks. Hybrid behavior has a positive and significant effect on the choice of Islamic stocks. Maqaṣid sharia moderates the effect of risk perception on sharia stock options and does not moderate the effect of hybrid behavior on the choice of sharia stocks.
{"title":"Determinants of Hybrid Investor Behavior: Selecting Stock in The Islamic Capital Market with Maqasid of Sharia as Moderation","authors":"Jalari Jalari, Syamsul Anwar, M. Ardiansyah","doi":"10.20885/millah.vol22.iss2.art15","DOIUrl":"https://doi.org/10.20885/millah.vol22.iss2.art15","url":null,"abstract":"The focal point of this research is the hybrid investor behavior and maqaṣid of sharia. Understanding maqaṣid of sharia is the right solution to negative public perceptions of investment in the Islamic capital market. Hybrid investor behavior comprises two variables: perceived risk and behavioral hybrid, which lead to different results. This study aims to find new theories about the behavior of hybrid investors towards stock options with maqaṣid of sharia as a moderating variable to strengthen scientific thinking to conceptually and contextually identify, evaluate, and execute the existing problems in choosing sharia stocks. This was an explanatory research study with a nonexperimental research design. This study used a quantitative method, and data were collected through questionnaires distributed to hybrid investors in Surakarta areas: Surakarta, Boyolali, Klaten, Sukoharjo, Wonogiri, Karanganyar, and Sragen. It involved 130 investors as research participants. The data were analyzed using Structural Equation Modeling to obtain a model that explains the relationship between the variables on Sharia stock options. This research revealed that the perception of risk has a negative and significant effect on the choice of Islamic stocks. Hybrid behavior has a positive and significant effect on the choice of Islamic stocks. Maqaṣid sharia moderates the effect of risk perception on sharia stock options and does not moderate the effect of hybrid behavior on the choice of sharia stocks.","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"90 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139347512","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-28DOI: 10.20885/millah.vol22.iss2.art6
Selamet Hartanto, Tri Suparyanto, Azwar
This study analyzes Islamic finance practices in micro, small, and medium enterprises (MSMEs) in Indonesia from an Islamic economics perspective. This study employed a systematic literature review method following the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA). The main data source was written material that analyzed the impact of Islamic finance practices on MSMEs in Indonesia. The findings demonstrate that Islamic finance practices positively influence the growth of MSMEs in Indonesia. This study indicates that Islamic finance practices have substantial potential for enhancing the well-being of MSMEs in the country. Noteworthy growth factors for MSMEs encompass Islamic business and economic ethics, innovation, and ethical and moral considerations. Islamic finance practices are a promising option for Indonesian MSMEs to enhance their business growth. Therefore, adopting Islamic finance practices can contribute to improving business performance and fostering MSMEs' growth. Future research may involve empirical studies to gain a more comprehensive understanding of Islamic finance practices in Indonesian MSMEs.
{"title":"Islamic Finance Practices in Micro, Small, and Medium Enterprises in Indonesia: A Systematic Literature Review","authors":"Selamet Hartanto, Tri Suparyanto, Azwar","doi":"10.20885/millah.vol22.iss2.art6","DOIUrl":"https://doi.org/10.20885/millah.vol22.iss2.art6","url":null,"abstract":"This study analyzes Islamic finance practices in micro, small, and medium enterprises (MSMEs) in Indonesia from an Islamic economics perspective. This study employed a systematic literature review method following the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA). The main data source was written material that analyzed the impact of Islamic finance practices on MSMEs in Indonesia. The findings demonstrate that Islamic finance practices positively influence the growth of MSMEs in Indonesia. This study indicates that Islamic finance practices have substantial potential for enhancing the well-being of MSMEs in the country. Noteworthy growth factors for MSMEs encompass Islamic business and economic ethics, innovation, and ethical and moral considerations. Islamic finance practices are a promising option for Indonesian MSMEs to enhance their business growth. Therefore, adopting Islamic finance practices can contribute to improving business performance and fostering MSMEs' growth. Future research may involve empirical studies to gain a more comprehensive understanding of Islamic finance practices in Indonesian MSMEs.","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130404528","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-28DOI: 10.20885/millah.vol22.iss2.art5
Umi Musyarrofah, Zulhannan Zulhannan
This study analyzes religious moderation in the discourse of Nahdlatul Ulama’s dakwah in the era of Industry 4.0. The objective of this inquiry is to analyze the substance, identify, and explore the actualization of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah. This research employs a qualitative descriptive approach using a narrative review method. Secondary data from various sources, such as books, journals, and the internet, concerning Nahdlatul Ulama’s dakwah discourse were utilized. The research findings indicate that the substance of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah revolves around the undeniable presence of religious diversity. This diversity is an intrinsic aspect that cannot be eradicated. The emergence of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah prominently represents a key aspect in the history of civilization and traditions across various global religions. The actualization of the religious movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah encompasses three substantial dimensions: moderate religious thought, moderation through movements, and moderation within religious traditions and practices.
{"title":"Religious Moderation in the Discourse of Nahdlatul Ulama’s Dakwah in the Era of Industry 4.0","authors":"Umi Musyarrofah, Zulhannan Zulhannan","doi":"10.20885/millah.vol22.iss2.art5","DOIUrl":"https://doi.org/10.20885/millah.vol22.iss2.art5","url":null,"abstract":"This study analyzes religious moderation in the discourse of Nahdlatul Ulama’s dakwah in the era of Industry 4.0. The objective of this inquiry is to analyze the substance, identify, and explore the actualization of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah. This research employs a qualitative descriptive approach using a narrative review method. Secondary data from various sources, such as books, journals, and the internet, concerning Nahdlatul Ulama’s dakwah discourse were utilized. The research findings indicate that the substance of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah revolves around the undeniable presence of religious diversity. This diversity is an intrinsic aspect that cannot be eradicated. The emergence of the religious moderation movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah prominently represents a key aspect in the history of civilization and traditions across various global religions. The actualization of the religious movement in Indonesia within the discourse of Nahdlatul Ulama’s dakwah encompasses three substantial dimensions: moderate religious thought, moderation through movements, and moderation within religious traditions and practices.","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122089782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-31DOI: 10.20885/MILLAH.VOL18.ISS1.ART1
Yusdani Yusdani
The following article discusses that in fact from the beginning Indonesia was designed as a common home for all citizen of the nation. These differences, for instances religions, races, ethnicities, gender, beliefs, social classes, and opinions constitute the realities in society, nation and state of Indonesia. Those are protected by the constitution and Pancasila as a collective consensus. However, to realize the multicultural Indonesia in the reform era faces obstacles and stumbling blocks in three levels, namely the level of discourse, the level of legislation and the level of application in public life. This is the homework that needs to be completed with the nation’s citizenship. However, Indonesian people remain optimistic about the future because the Indonesian nation is a nation that has a strong social cohesiveness. To reach Indonesia a prosperous and multicultural nation, Indonesian Islamic thought is required to always be critical and innovative and responsive to new developments in the life of nation and state. There are still many stumbling blocks of exams that continue to confront at all times in the long journey towards a more just and prosperous nation and state life. With the concept of accommodative multicultural citizenship, Muslims and other people as civil society are expected to encourage the state to be fair in providing protection, security and public services to all components of the nation.
{"title":"Indonesia, Islam and Multicultural Citizenship","authors":"Yusdani Yusdani","doi":"10.20885/MILLAH.VOL18.ISS1.ART1","DOIUrl":"https://doi.org/10.20885/MILLAH.VOL18.ISS1.ART1","url":null,"abstract":"The following article discusses that in fact from the beginning Indonesia was designed as a common home for all citizen of the nation. These differences, for instances religions, races, ethnicities, gender, beliefs, social classes, and opinions constitute the realities in society, nation and state of Indonesia. Those are protected by the constitution and Pancasila as a collective consensus. However, to realize the multicultural Indonesia in the reform era faces obstacles and stumbling blocks in three levels, namely the level of discourse, the level of legislation and the level of application in public life. This is the homework that needs to be completed with the nation’s citizenship. However, Indonesian people remain optimistic about the future because the Indonesian nation is a nation that has a strong social cohesiveness. To reach Indonesia a prosperous and multicultural nation, Indonesian Islamic thought is required to always be critical and innovative and responsive to new developments in the life of nation and state. There are still many stumbling blocks of exams that continue to confront at all times in the long journey towards a more just and prosperous nation and state life. With the concept of accommodative multicultural citizenship, Muslims and other people as civil society are expected to encourage the state to be fair in providing protection, security and public services to all components of the nation.","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"24 1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115525968","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-31DOI: 10.20885/MILLAH.VOL18.ISS1.ART4
Fabian Fadhly
Melayu sebagai bangsa yang melahirkan peradaban di wilayah Asia Tenggara tidak menjadi satu-satunya bangsa yang memiliki peran berkembang Islam di wilayah ini, etnis lain seperti Creole, Arab, Turki, Persia, Pathan, Mogul Bengalis, dan Indo-Mongoloid memiliki peran tersebut. Akulturasi yang terjadi memunculkan berbagai macam pemahaman keagamaan yang berkembang di wilayah Islam Asia Tenggara, keberkembangan pemahaman agama memunculkan perbedaan dalam bidang teologi, fiqih dan tasawuf. Perbedaan yang muncul tidak lantas mengurangi esensi dari ketiga pemahaman keagamaaan tersebut. Tulisan ini mencoba mengurai perjalanan masuknya Islam sebagai sebuah tataran keagamaan yang mengedepan kesalehan sosial, dengan berlandaskan ajaran ketauhidan yang dicerminkan melalui al-Quran dan al-Hadits melalui rentang waktu yang didasari kepada masuknya mazhab fiqih, mazhab kalam, dan mazhab tasawwuf. Fiqih Syafi’i menjadi dominan dalam ruang lingkup peribadatan bagi sebagian besar populasi muslim di kawasan Asia Tenggara, teologi Ahl al-Sunnah wa al-Jama’ah muncul sebagai doktrin yang tidak terpisahkan dengan ritualitas Ke-Tauhid-an bangsa melayu sebagai mayoritas penganut aliran kalam, walaupun tidak menafikan adanya aliran lain. Tarekat sebagai bagian terakhir yang menjadi identitas Islam di Asia Tenggara dalam ruang lingkup tasawuf di warnai oleh berbagai macam aliran. Tarekat yang mempengaruhi Islam Asia Tenggara diwakili oleh sembilan kelompk tarekat yaitu: Qadiriyyah, Naqsyabandiyyah, Rifa’iyyah, Syadzliyyah, Chistiyyah, Syattariyyah, Ahmadiyyah Idrisiyyah, Tijaniyyah dan ‘Alawiyyah.
{"title":"Pemahaman Keagamaan Islam di Asia Tenggara Abad XIII-XX","authors":"Fabian Fadhly","doi":"10.20885/MILLAH.VOL18.ISS1.ART4","DOIUrl":"https://doi.org/10.20885/MILLAH.VOL18.ISS1.ART4","url":null,"abstract":"Melayu sebagai bangsa yang melahirkan peradaban di wilayah Asia Tenggara tidak menjadi satu-satunya bangsa yang memiliki peran berkembang Islam di wilayah ini, etnis lain seperti Creole, Arab, Turki, Persia, Pathan, Mogul Bengalis, dan Indo-Mongoloid memiliki peran tersebut. Akulturasi yang terjadi memunculkan berbagai macam pemahaman keagamaan yang berkembang di wilayah Islam Asia Tenggara, keberkembangan pemahaman agama memunculkan perbedaan dalam bidang teologi, fiqih dan tasawuf. Perbedaan yang muncul tidak lantas mengurangi esensi dari ketiga pemahaman keagamaaan tersebut. Tulisan ini mencoba mengurai perjalanan masuknya Islam sebagai sebuah tataran keagamaan yang mengedepan kesalehan sosial, dengan berlandaskan ajaran ketauhidan yang dicerminkan melalui al-Quran dan al-Hadits melalui rentang waktu yang didasari kepada masuknya mazhab fiqih, mazhab kalam, dan mazhab tasawwuf. Fiqih Syafi’i menjadi dominan dalam ruang lingkup peribadatan bagi sebagian besar populasi muslim di kawasan Asia Tenggara, teologi Ahl al-Sunnah wa al-Jama’ah muncul sebagai doktrin yang tidak terpisahkan dengan ritualitas Ke-Tauhid-an bangsa melayu sebagai mayoritas penganut aliran kalam, walaupun tidak menafikan adanya aliran lain. Tarekat sebagai bagian terakhir yang menjadi identitas Islam di Asia Tenggara dalam ruang lingkup tasawuf di warnai oleh berbagai macam aliran. Tarekat yang mempengaruhi Islam Asia Tenggara diwakili oleh sembilan kelompk tarekat yaitu: Qadiriyyah, Naqsyabandiyyah, Rifa’iyyah, Syadzliyyah, Chistiyyah, Syattariyyah, Ahmadiyyah Idrisiyyah, Tijaniyyah dan ‘Alawiyyah.","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"46 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116092130","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-31DOI: 10.20885/millah.vol18.iss1.art2
Fredrik Y. A. Doeka
Ada sejumlah nas Perjanjian Lama (PL) yang mengindikasikan sikap dan relasi terhadap yang lain (the others). Hubungan TUHAN (Yahweh) dengan allah-allah, yang dianut oleh bangsa- bangsa lain, Nabi Musa menyatakan dalam Ulangan 6:4, ‘Dengarlah, hai orang Israel: TUHAN itu Allah kita, TUHAN itu esa!’ Sikap dan relasi terhadap TUHAN ini terjadi dalam jangka waktu dan proses yang cukup lama. Bahwa Allah Israel adalah Allah bagi bangsa-bangsa, bukan allah suku. Keluaran 20:3, ‘Jangan ada padamu allah lain di hadapan-Ku.’ Pada awal pengenalan terhadap Allah ini, bangsa Israel cukup sukar untuk mengakui Allah mereka sebagai Allah yang esa. Hal ini karena Israel mensejajarkan posisi TUHAN (Yahweh) dengan ilah-ilah yang disembah oleh bangsa-bangsa lain. Nehemia mencatat pergumulan iman Israel atas Yahweh dalam pasal 9:17-18,
{"title":"Merajut Ke-Indonesia-an yang Multikultural dalam Pandangan Gereja","authors":"Fredrik Y. A. Doeka","doi":"10.20885/millah.vol18.iss1.art2","DOIUrl":"https://doi.org/10.20885/millah.vol18.iss1.art2","url":null,"abstract":"Ada sejumlah nas Perjanjian Lama (PL) yang mengindikasikan sikap dan relasi terhadap yang lain (the others). Hubungan TUHAN (Yahweh) dengan allah-allah, yang dianut oleh bangsa- bangsa lain, Nabi Musa menyatakan dalam Ulangan 6:4, ‘Dengarlah, hai orang Israel: TUHAN itu Allah kita, TUHAN itu esa!’ Sikap dan relasi terhadap TUHAN ini terjadi dalam jangka waktu dan proses yang cukup lama. Bahwa Allah Israel adalah Allah bagi bangsa-bangsa, bukan allah suku. Keluaran 20:3, ‘Jangan ada padamu allah lain di hadapan-Ku.’ Pada awal pengenalan terhadap Allah ini, bangsa Israel cukup sukar untuk mengakui Allah mereka sebagai Allah yang esa. Hal ini karena Israel mensejajarkan posisi TUHAN (Yahweh) dengan ilah-ilah yang disembah oleh bangsa-bangsa lain. Nehemia mencatat pergumulan iman Israel atas Yahweh dalam pasal 9:17-18,","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130969649","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-31DOI: 10.20885/MILLAH.VOL18.ISS1.ART8
M. Maryono, Muhammad Wakhid Musthofa
Mengajak kepada kebaikan merupakan ajaran agama yang mulia. Meskipun demikian keberhasilan ajakan tersebut bukanlah sesuatu yang mudah. Apalagi mengajak pertaubatan kepada orang-orang yang memiliki profesi yang tidak biasa yakni pekerja seks komersial (PSK). Pendekatan model matematika mampu menyingkap sejauhmana efektifitas dakwah di lokalisasi Pasar Kembang yang sekarang ini berlangsung. Menurut data Dinas Sosial, PSK di Pasar Kembang saat ini berjumlah 260 orang. Pendekatan dakwah dan regulasi pemerintah yang ada saat ini ternyata kurang efektif untuk mengurangi jumlah PSK. Berdasarkan perhitungan model matematika yang kami buat, prostitusi di Pasar Kembang tidak akan berakhir, dengan estimasi PSK pada tahun 2239 dan seterusnya masih berjumlah 114 orang. Dengan demikian dapat diartikan pendekatan dakwah yang berlangsung saat ini di Pasar Kembang membutuhkan koreksi. Hal ini merupakan peringatan bagi para dai untuk merubah strategi dakwahnya di lokalisasi Pasar Kembang.
{"title":"Menakar Efektivitas Dakwah di Lokalisasi Pasar Kembang Yogyakarta dengan Pendekatan Model Matematika","authors":"M. Maryono, Muhammad Wakhid Musthofa","doi":"10.20885/MILLAH.VOL18.ISS1.ART8","DOIUrl":"https://doi.org/10.20885/MILLAH.VOL18.ISS1.ART8","url":null,"abstract":"Mengajak kepada kebaikan merupakan ajaran agama yang mulia. Meskipun demikian keberhasilan ajakan tersebut bukanlah sesuatu yang mudah. Apalagi mengajak pertaubatan kepada orang-orang yang memiliki profesi yang tidak biasa yakni pekerja seks komersial (PSK). Pendekatan model matematika mampu menyingkap sejauhmana efektifitas dakwah di lokalisasi Pasar Kembang yang sekarang ini berlangsung. Menurut data Dinas Sosial, PSK di Pasar Kembang saat ini berjumlah 260 orang. Pendekatan dakwah dan regulasi pemerintah yang ada saat ini ternyata kurang efektif untuk mengurangi jumlah PSK. Berdasarkan perhitungan model matematika yang kami buat, prostitusi di Pasar Kembang tidak akan berakhir, dengan estimasi PSK pada tahun 2239 dan seterusnya masih berjumlah 114 orang. Dengan demikian dapat diartikan pendekatan dakwah yang berlangsung saat ini di Pasar Kembang membutuhkan koreksi. Hal ini merupakan peringatan bagi para dai untuk merubah strategi dakwahnya di lokalisasi Pasar Kembang.","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"99 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"113944114","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-31DOI: 10.20885/MILLAH.VOL18.ISS1.ART5
K. Saputra
Global War on Terror (GWOT) is a movement to combat terrorism internationally. It involves comprehensive strategy to defeat terrorism in every aspect, from military to economics, from politics to culture. However, the universal imposition of GWOT package includes certain degree of violence. The hidden violences behind GWOT are to be analysed in this research by the light of Slavoj Zizek’s framework regarding types of violence. Zizek classifies violences into two main branchs: subjective and objective. Objective violence consists of two related violences: symbolic, which is a universal imposition of linguistic terms, and systemic, which is smooth functioning of any system.GWOT therefore includes objective violences. First, its universal imposition of binary opposition term in counter-terrorism propaganda, “with us or against us,” represents the very logic of objective violence. Second, GWOT propaganda brings about the production of certain laws that violates the principle of human rights. This systematic abuse is a matter of concern because the factual evidences show us that it does not solve terrorism but rather inspires its reemergence in the future.
{"title":"Kekerasan Objektif dalam Narasi Global War on Terror (GWOT) Analisis GWOT dengan Teori Kekerasan Slavoj Zizek","authors":"K. Saputra","doi":"10.20885/MILLAH.VOL18.ISS1.ART5","DOIUrl":"https://doi.org/10.20885/MILLAH.VOL18.ISS1.ART5","url":null,"abstract":"Global War on Terror (GWOT) is a movement to combat terrorism internationally. It involves comprehensive strategy to defeat terrorism in every aspect, from military to economics, from politics to culture. However, the universal imposition of GWOT package includes certain degree of violence. The hidden violences behind GWOT are to be analysed in this research by the light of Slavoj Zizek’s framework regarding types of violence. Zizek classifies violences into two main branchs: subjective and objective. Objective violence consists of two related violences: symbolic, which is a universal imposition of linguistic terms, and systemic, which is smooth functioning of any system.GWOT therefore includes objective violences. First, its universal imposition of binary opposition term in counter-terrorism propaganda, “with us or against us,” represents the very logic of objective violence. Second, GWOT propaganda brings about the production of certain laws that violates the principle of human rights. This systematic abuse is a matter of concern because the factual evidences show us that it does not solve terrorism but rather inspires its reemergence in the future.","PeriodicalId":341172,"journal":{"name":"Millah: Journal of Religious Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130011798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-31DOI: 10.20885/millah.vol18.iss1.art7
Bertolomes Bolong
Setiap kali perhelatan politik digelar para ulama dan tokoh agama ikut sibuk menjadi corong para politisi dan kandidat atau pasangan calon tertentu. Bahkan tidak sedikit para tokoh agama dan ulama ikut terjun langsung menjadi pasangan calon untuk bersaing dengan tokoh-tokoh atau kanddat lain dalam meraih kekuasaan.Fenomena pasangan calon dari kelompok ulama dan tokoh agama sudah menjadi trend dan menggurita pasca rontoknya rezim orde baru yang menandakan bukanya kembali keran demokrasi di Indonesia yang sekian lama mati suri. Sejak itu, lantaran ada peluang dan kesempatan untuk menjadi politisi atau birokrasi banyak tokoh agama dan para ulama yang terlibat dalam politik praktis. Ada tokoh agama dan ulama yang memilih menjaga jarak dengan dunia politik dan kekuasaan. Ulama golongan ini lebih memilih mengurusi umat, pemberdayaan warga dan menjauh dari hingar bingar dunia politik praktis. Namun ulama seperti ini bukan berarti mereka tidak berpolitik. Mereka berpolitik menggunakan mekanisme dan cara, strategi dan taktik dan tujuan yang berbeda dengan “ulama politik” yaitu ulama yang secara terang-terangan terjun dalam dunia politik praktis.
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Pub Date : 2018-12-31DOI: 10.20885/MILLAH.VOL18.ISS1.ART3
Dzulkifli Hadi Imawan
This paper aimed to discuss about the intellectual network of Shaykh Abdusshamad al-Falimbani and his contribution to the grounding of Islam in Indonesia during the 18th century. He was one of the great scholars who had an intellectual network in Indonesian archipelago and Arabian Peninsula. He played a big role in the dissemination of Islamic lecture in both countries. His impact was widely documented in the biographies of the Arabic figure (tarajim) and isnad. Therefore, this study attempted to trace his intellectual network and his contributions to the Islamic world, especially in Indonesia at 18th century. This study used a literature study on the biography of Shaykh Abdusshamad al-Falimbani, information was obtained from literature sources related to him and his work. The results of this study revealed that Shaykh Abdusshamad al-Falimbani had a lot of intellectual networks that connected the Indonesian and Arabian Peninsula’s scholars and played a major role in grounding Islam in Indonesia. This was carried out through the caderization of his students and the publication of his writings, which brought by his students to Indonesia. His works encouraged Indonesian Muslims to adhere to the teachings of Ahlu al-Sunnah wa al-Jama'ah, hold on to syafi’i madzhab, and accept the sunni tasawwuf as the teachings of the Prophet.
本文旨在讨论谢赫·阿卜杜沙马德·法利姆巴尼的知识网络，以及他对18世纪印度尼西亚伊斯兰教基础的贡献。他是在印度尼西亚群岛和阿拉伯半岛拥有知识网络的伟大学者之一。他在两国传播伊斯兰教义方面发挥了重要作用。他的影响被广泛记录在阿拉伯人物(tarajim)和isnad的传记中。因此，本研究试图追溯他的知识网络和他对伊斯兰世界的贡献，特别是在18世纪的印度尼西亚。本研究采用了对谢赫·阿卜杜沙马德·法利姆巴尼传记的文献研究，信息来自与他和他的工作有关的文献来源。这项研究的结果表明，谢赫·阿卜杜沙马德·法利姆巴尼拥有大量的知识网络，这些网络将印度尼西亚和阿拉伯半岛的学者联系在一起，并在印度尼西亚建立伊斯兰教方面发挥了重要作用。这是通过他的学生的干部化和他的作品的出版来实现的，这些作品由他的学生带到印度尼西亚。他的作品鼓励印尼穆斯林坚持Ahlu al-Sunnah wa al-Jama'ah的教义，坚持syafi 'i madzhab，并接受逊尼派的tasawwuf作为先知的教义。
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