Pub Date : 2019-12-25DOI: 10.18326/ijims.v9i2.295-326
S. Arifin, H. Bachtiar, Ahmad Nur Fuad, Tongat Tongat, W. Wahyudi
This paper aims to examine the position of ummah while Muslims are living as minority in Australia. This paper argues that Australia as a secular and multicultural state has supported the development of ummah. There are some reasons to deal with this argument: first, the state consistently protects, respects and fulfils the right to the freedom of religion of all citizens because it ratified some international human rights documents; second, the state administrators have shown their professionalism in their daily life activity in terms of implementing the state law enforcement; third, although there are minor cases of religious discrimination that have been imposed by a minority group of fundamentalist Christian, they can be mitigated through the larger involvements of Muslims in the process of social development such as organising interreligious dialogues, discussions on religious tolerance, which significantly has been conditioned by the societal context of multiculturalism in Australia; fourth, a Muslim intellectual in Australia is totally pro-human rights.
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Pub Date : 2019-12-25DOI: 10.18326/ijims.v9i2.189-216
Nunu Burhanuddin, A. Nurdin, M. Helmy
This paper analyses how religious minorities in West Pasaman and Dharmasraya have been disturbed by the implementation of regional autonomy policies. By examining the church establishment and Islamic clothing enactment in the region as case studies, the paper shows that the conflicts between Muslims and Christians were caused by the discriminatory regional regulations against minority groups. This study uses an ethnographic approach, consisting of interviews and extensive observational research in the research site to collect the data. The article argues that the implementation of local government policies such as the very strict requirement to establish church and Islamic clothing regulations for students have negative impacts on the harmonious relationship between Muslims and non-Muslims in the region. Thus, local government officers should take into consideration minority and majority-group relationships in creating regional religious regulations. Penelitian ini menganalisa bagaimana kaum minoritas agama di Pasaman Barat dan Dharmasraya terusik dengan implementasi kebijakan otonomi daerah. Dengan mengkaji aturan pendirian gereja dan busana Islami sebagai kasusnya, artikel ini menunjukkan bahwa konflik yang terjadi antara Muslim dan Kristen di daerah tersebut disebabkan karena regulasi otonomi daerah yang bersipat diskriminatif bagi kalangan kaum minoritas. Studi ini menggunakan metode etnografi dengan menggunakan wawancara dan observasi yang ekstensif di lokasi penelitian sebagai teknik pengumpulan data. Peneliti berargumen bahwa penerapan kebijakan pemerintahan lokal seperti ketatnya persyaratan membangun rumah ibadah (gereja) dan aturan kewajiban memakai busana Islam bagi pelajar mempunyai implikasi negatif terhadap hubungan antara Muslim dan non-Muslim di daerah tersebut. Karenanya, pemerintah daerah harus berhati hati dan mempertimbangkan hubungan kelompok minoritas-mayoritas dalam membuat aturan daerah yang berhubungan dengan agama.
本文分析了在区域自治政策的实施下，西巴萨满和达摩萨耶的宗教少数群体受到了怎样的干扰。本文以该地区的教会建立和伊斯兰服装制定为例，分析了穆斯林和基督徒之间的冲突是由对少数民族的歧视性地区法规引起的。本研究采用人种学方法，包括访谈和广泛的观察研究，在研究地点收集数据。文章认为，地方政府政策的实施，如严格要求学生建立教堂和伊斯兰教服装规定，对该地区穆斯林与非穆斯林之间的和谐关系产生了负面影响。因此，地方政府官员在制定地区宗教法规时应考虑到少数群体和多数群体的关系。Penelitian ini menganalisa bagaimana kaum minority, agama di Pasaman Barat dan Dharmasraya terusik dengan implementas kebijakan otonomi daerah。登干，蒙卡吉，图兰，彭迪安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安，吉吉安。孟古纳坎方法人类学研究，丹阳，孟古纳坎，瓦万卡拉，丹阳观测站，北京气象站，北京气象站，北京气象站，北京气象站，北京气象站，北京气象站，北京气象站。Peneliti berargumen bahwa penerapan kebijakan peremintahan当地的perperti ketatnya persyatanan成员banguan rumah ibadah (gereja) dan aturan kewajiban memakai busana伊斯兰教bagi pelajar mempunyai implikasi negative指穆斯林和非穆斯林的关系。Karenanya, permerintah daerah harus berhati hati dan成员，permerintah daerah hubungan kelompok少数民族-mayoritas dalam成员，aturan daerah yang berhubungan dengan agama。
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Pub Date : 2019-12-25DOI: 10.18326/ijims.v9i2.241-265
Sadiya Abubakar Isa, Salleh Yaapar, Suzana Haji Muhammad
Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (according to her) backward and barbaric. Her steadfast criticism of Islam is vividly reflected in her memoir, which ascribes the oppression and tribulations of women to Islam, irrespective of geographical or cultural influence. Such claims are tantamount to feminist Orientalism of Muslim women, whose claims of liberating Muslim women and rescuing them from the oppressive Islam cannot be overemphasized. This paper argues that the practices of misogyny are rooted in culture and not Islam. Thus, it investigates three main points which are central to the ‘Islam oppresses women’ debate: Female Genital Mutilation, Early and/or Forced Marriage and Women as sex objects. Edward Said’s Culture and Imperialism as a continuation of Orientalism, propose solutions to the identified problems in Orientalism, which is to unread the misrepresentations by identifying submerged details. Through a contrapuntal reading of Infidel (2007), this study counter-narrates the distortion of Islam by drawing upon authentic Islamic sources. Karya Edward Said Orientalisme mempertanyakan representasi Barat dari “yang lain” di Timur, terutama Muslim Arab. Sebuah penyajian yang keliru yang selalu memperlakukan “orient” dengan inferioritas, sebagai biadab dan terbelakang dibandingkan dengan “Occident”, penalaran dan kemajuan Barat. Bentuk representasi inilah yang memulai Ayaan Hirsi Ali dalam memoarnya yang terlaris, iInfidel (2007). Ini mencatat perjalanan geografisnya dari Somalia ke Arab Saudi, Ethiopia, Kenya, dan Belanda, dan pelariannya dari Islam ke Ateisme. Sebuah sistem kepercayaan yang ia temukan lebih menarik untuk dipertimbangkan daripada Islam yang (menurutnya) terbelakang dan biadab. Kritiknya yang teguh terhadap Islam tercermin dengan jelas dalam memoarnya, yang mengaitkan penindasan dan kesengsaraan wanita dengan Islam, terlepas dari pengaruh geografis atau budaya. Klaim semacam itu sama dengan Orientalisme feminis perempuan Muslim, yang klaimnya membebaskan perempuan Muslim dan menyelamatkan mereka dari Islam yang menindas tidak bisa terlalu ditekankan. Makalah ini berpendapat bahwa praktik misogini berakar pada budaya dan bukan Islam. Oleh karena itu, laporan ini menyelidiki tiga poin utama yang menjadi pusat perdebatan “Islam menindas wanita”: Mutilasi Alat Kelamin Wanita, Pernikahan Dini dan/atau Paksa dan Wanita sebagai objek seks. Karya Edward Said Culture and Imperialism seb
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Pub Date : 2019-12-25DOI: 10.18326/ijims.v9i2.267-293
Niki Alma Febriana Fauzi, A. Ayub
This paper examines a recent product of Muhammadiyah’s collective ijtihad, namely Fikih Informasi (fiqh of information). Fikih Informasi is one of the outcomes of the 30th National Meeting of Majelis Tarjih dan Tajdid (Muhammadiyah’s Council of Religious Affairs). Fikih Informasi represents Muhammadiyah’s attempt to provide guidance for its members and the Muslim community at large, on a usage of social media whch is based on Islamic teachings. The term fikih is an Indonesian word adapted from Arabic word fiqh and Majelis Tarjih’s understanding of the term does not entirely resemble the classical concept of fiqh as understood by majority of Muslim jurists. For this reason, in the first instance this article will explore Majelis Tarjih’s conception of the word fikih then will proceed to examine its application in the context of social media usage. During this process, the paper will argue that Majelis Tarjih employs the term fikih in its literal and Qur’anic meaning rather than using it in its technical sense. As a result, instead of merely referring fikih as the body of legal provisions which it represents, Majelis Tarjih presents fikih as a comprehensive guidance tool, consisting of three level of hierarchically structured norms. As a consquence, Fikih Informasi is not only contains “dos and donts” but also the philosophical principles and sets of values to which users of social media should adhere. In these contexts, this paper critically discusses the limitations of Fikih Informasi, both in its framework and as well as in its content.
本文考察了穆罕默德的集体伊智哈德的最新产物，即Fikih Informasi (fiqh of information)。Fikih Informasi是穆罕默德宗教事务委员会(Majelis Tarjih dan Tajdid)第三十届全国会议的成果之一。Fikih Informasi代表穆罕默迪亚试图在使用基于伊斯兰教义的社交媒体方面为其成员和广大穆斯林社区提供指导。fikih这个词是一个印度尼西亚词，改编自阿拉伯词fiqh, Majelis Tarjih对这个词的理解与大多数穆斯林法学家所理解的fiqh的经典概念并不完全相似。因此，本文首先将探讨Majelis Tarjih对“fikih”一词的概念，然后将继续研究其在社交媒体使用背景下的应用。在此过程中，本文将论证Majelis Tarjih在其字面和古兰经意义上使用fikih一词，而不是在其技术意义上使用它。因此，Majelis Tarjih并没有仅仅把fikih作为它所代表的法律规定的主体，而是把fikih作为一个全面的指导工具，由三个层次结构的规范组成。因此，Fikih Informasi不仅包含了“做与不做”，还包含了社交媒体用户应该遵守的哲学原则和价值观。在这些背景下，本文批判性地讨论了Fikih Informasi在其框架和内容方面的局限性。
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Pub Date : 2019-12-25DOI: 10.18326/ijims.v9i2.217-239
Z. Prasojo, Elmansyah Elmansyah, Muhammed Sahrin Haji Masri
This article discusses the social construction of culture and inter-ethnic relations within the daily lives of the people of West Kalimantan. Religion and ethnicity have played central roles in the identity dynamics of its multi-ethnic communities; they have also contributed to communal conflicts, with religious and cultural sentiments common throughout the region. Islam has become an important religion in West Kalimantan, as it is practiced by more than half of the province's population. This article explores the local potential of communities and the opportunity to promote better Islamic development in the region's hinterland after the collapse of the Islamic sultanates that had introduced Islam into this region. Data were obtained from ten different locations in Mempawah, Landak, and Sanggau Regencies, all of which are considered part of West Kalimantan's hinterland and are relatively homogenous in their demographics, religions, and customs. Over two years of research, we noted important local potentials and wisdoms in the region, finding that these complemented Islam within local communities' everyday lives. These local potentials and wisdoms included beliefsthat serving food strengthens brotherhood, friendliness is a key to success, lineage is a gift that should be appreciated, and serving guests brings happiness, as well as an ethos that promotes hard work and good manners. Artikel ini didasarkan pada hasil penelitian yang mendalam tentang konstruksi sosial yang meliputi persoalan budaya dan hubungan antar etnis yang menjadi isu penting pada masyarakat Kalimantan Barat. Agama dan etnisitas memiliki peran sentral dalam dinamika identitas kehidupan masyarakat yang multi-etnis ini, sehingga konflik yang didorong oleh sentimen agama dan budaya pun terjadi berulang kali di wilayah ini. Islam yang berkembang di Kalimantan Barat menjadi salah satu agama yang memiliki peran sentral, karena dipeluk oleh lebih dari separuh masyarakat Kalimantan Barat. Artikel ini mendiskusikan tentang bagaimana potensi lokal yang dimiliki oleh masyarakat dan peluang Islam untuk berkembang lebih baik dalam konteks bahwa Islam berkembang di wilayah pedalaman pasca runtuhnya beberapa kesultanan Islam yang berhasil membawa Islam ke pedalaman Kalimantan Barat. Potensi lokal tersebut terungkap dari berbagai kearifan lokal yang dimiliki oleh masyarakat yang ditemukan dalam penelitian selama kurun waktu dua tahun. Data diperoleh dari sepuluh titik lokasi yang berbeda di wilayah Kabupaten Mempawah, Kabupaten Landak, dan Kabupaten Sanggau yang dianggap sebagai pedalaman Kalimantan Barat. Daerah – daerah tersebut adalah wilayah pedesaan yang memiliki homogenitas penduduk, baik dari segi suku, agama, dan adat istiadat. Beberapa bentuk potensi lokal yang bersambut dengan Islam dari kalangan masyarakat lokal meliputi kepercayaan terhadap kulinari yang dapat mempererat persaudaraan, tradisi warisan budaya untuk persahabatan dengan alam sebagai kunci kesuksesan, keturunan sebagai an
本文探讨了西加里曼丹人民日常生活中的文化和民族关系的社会建构。宗教和种族在其多民族社区的认同动态中发挥了核心作用;它们也助长了社区冲突，宗教和文化情绪在整个区域都很普遍。伊斯兰教已经成为西加里曼丹的一个重要宗教，因为该省一半以上的人口都信奉伊斯兰教。本文探讨了当地社区的潜力，以及在将伊斯兰教引入该地区的伊斯兰苏丹国垮台后，促进该地区腹地更好的伊斯兰教发展的机会。数据来自门帕瓦、兰达克和Sanggau县的10个不同地点，这些地点都被认为是西加里曼丹内陆的一部分，在人口、宗教和习俗方面相对相同。经过两年的研究，我们注意到该地区重要的当地潜力和智慧，发现这些在当地社区的日常生活中与伊斯兰教相辅相成。这些当地的潜力和智慧包括:上菜增进兄弟情谊、友谊是成功的关键、血统是应该受到赞赏的礼物、为客人服务带来幸福，以及提倡努力工作和礼貌的精神。在加里曼丹巴拉，Artikel ini, didasarkan, pada, hasil penelitian, yang mendalan, tantankonstruksi，社会，yang meliputi，个人，budaya, danhubungan, antar, etnis, yang menjadi, isu, pada masyarakat。蜥蜴丹etnisitas memiliki peran sentral dalam dinamika identitas kehidupan步伐杨multi-etnis ini, sehingga konflik杨didorong oleh pokalchuk sentimen蜥蜴丹budaya双关语terjadi berulang卡莉di wilayah ini。伊斯兰教，Kalimantan Barat menjadi salah satu agama yang memiliki peran central, karena dipeluk oleh lebih dari separuh masyarakat Kalimantan Barat。在加里曼丹市，当地的人都知道，当地的人都知道，当地的人都知道，当地的人都知道，当地的人都知道，当地的人都知道，当地的人都知道，当地的人都知道。potsi本地tersebut terungkap dari berbagai kearifan本地yang dimiliki oleh masyarakat yang ditemukan dalam penelitian selama kurun waktu dua tahun。数据diperoleh dari sepuluh titik lokasi yang berbeda di wilayah Kabupaten Mempawah, Kabupaten Landak, dankabupaten Sanggau yang dianggap sebagai pedalaman Kalimantan Barat。Daerah - Daerah tersebut adalah wilayah pedesaan yang memiliki homogenitas penduduk, baik dari segi suku, agama, dan adatistiadad。当地居民是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民，是当地居民。
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Pub Date : 2019-05-24DOI: 10.18326/IJIMS.V9I1.1-29
M. Ahyar, Alfitri Alfitri
The great Islamic mass rally which well known as “Aksi Bela Islam (Defending Islam action) 212” in Indonesia has always been claimed as the triumph of Islamic activism. This action continue to be voiced through social media such as Facebook, Twitter, Instagram, and so forth with the jargon “ 212 spirit “. The voluminous actions of “Aksi Bela Islam 212” sound like an authoritative propaganda jargon which are exhaled to spread the Islamic identity through the internet. Along with the proliferation of online Islamic activism, some major questions emerge about: (1) whether online religious discourse is an authoritative source that gives Muslim society an authority in religious propaganda; (2) to what extent the proliferation of online Islamic activism has shaped the new Islamic propaganda authority? The objective of this article is to examine the discourse of Islamic activism in the online public sphere which makes the internet and online social media as a new vehicle in the transformation of traditional-modern Islamic propaganda authority for technologically literate generation. The article highlights some transformations of traditional religious propaganda authority to the new one which appropriated with the technological advancement. Using political sociology approach, this article will maps an Islamic online activism, which is termed as Islamic clicktivism, and its relation to the religious propaganda authority. The finding of this article reveals that Islamic clicktivism can be an authoritative method in shaping religious and political discourses. Finally, this article argues that Islamic social movement in the millennial age – especially in the post 212 movement – has consistency to play a role in political contestation through the Islamic clicktivism. Gerakan aksi masal Islam yang dikenal dengan Aksi Bela Islam di Indonesia selalu diklaim sebagai kemenangan aktivisme Islam. Menyusul Aksi Bela Islam dalam ranah gerakan sosial, wacana serupa juga disuarakan melalui gerakan aktivisme secara daring yang disebarkan melalui berbagai media social seperti Facebook, Twitter dan Istagram dengan jargo “spirit 212”. Aksi berjilid-jilid dari Aksi Bela Islam ini terdengan seakan menjadi jargon propaganda otoritatif yang dihembuskan untuk menyebarkan identitas Islam melalui internet. Seiring dengan fenomena proliferasi gerakan-gerakan Islam daring tersebut, beberapa pertanyaan muncul: pertama, apakah diskursus keagamaan daring menjadi sumber otoritatif yang memberikan otoritas kepada masyarkat Muslim dalam hal propaganda agama? Kedua, sejauh mana proliferasi aktivisme Islam daring membentuk otoritas propaganda keagamaan baru? Sasaran dari artikel ini adalah menguji wacana aktivisme Islam di ruang public daring yang menjadikan internet dan media social daring sebagai kendaraan baru dalam transformasi otoritas propaganda keagamaan dari tradisional ke modern bagi kalangan melek milenial yang melek teknologi. Artikel ini menyoroti beberapa trasnformasi propagand
在印度尼西亚发生的被称为“捍卫伊斯兰行动”(Aksi Bela Islam)的大规模伊斯兰群众集会一直被认为是伊斯兰激进主义的胜利。这一行动继续通过Facebook、Twitter、Instagram等社交媒体表达，并被称为“212精神”。“Aksi Bela Islam 212”的大量行动听起来像是一个权威的宣传行话，通过互联网传播伊斯兰身份。随着网络伊斯兰激进主义的扩散，一些主要问题出现了:(1)网络宗教话语是否是赋予穆斯林社会宗教宣传权威的权威来源;(2)网络伊斯兰激进主义的扩散在多大程度上塑造了新的伊斯兰宣传权威?本文的目的是检视伊斯兰激进主义在网络公共领域的话语，这些话语使互联网和在线社交媒体成为传统-现代伊斯兰宣传权威转变的新工具，面向具有技术素养的一代人。文章重点论述了传统宗教宣传权威向适应技术进步的新宗教宣传权威的转变。本文将运用政治社会学的方法，描绘一种被称为伊斯兰点击行动主义的伊斯兰网络行动主义，以及它与宗教宣传当局的关系。本文的发现揭示了伊斯兰点击行动主义可以成为塑造宗教和政治话语的权威方法。最后，本文认为，千禧年的伊斯兰社会运动——尤其是后212运动——通过伊斯兰点击行动主义在政治竞争中发挥了一致的作用。民进党aksi masal Islam yang dikenal dengan aksi Bela Islam di Indonesia selalu diklaim sebagai kemenangan aktivisme Islam。Menyusul Aksi Bela Islam dalam ranah gerakan social, wacana serupa juga disuarakan melali gerakan aktivisme secara勇敢yang disebarkan melalui berbagai媒体社交独立Facebook, Twitter和Istagram dendenan术语“精神212”。Aksi beljilid -jilid dari Aksi beljilidi terdengan seakan menjadi行话宣传伊斯兰教的权威人士。“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”伊斯兰激进主义的激进分子的扩散，大胆的伊斯兰激进主义的宣传，keagamaan baru?翻译为:saran dari artikel ini adalah menguji wacana aktivisme伊斯兰教di ruang公众大胆yang menjadikan互联网媒体社会大胆sebagai kendaraan baru dalam transformasi otoritas宣传keagamaan dari传统的现代的bagi kalangan melek千年的yang melek技术。Artikel ini menyoroti beberapa转换信息，宣传keagamaan传统菜单，现代yang疾病，kandengan perkembangan技术。登干的社会政治主义，登干的伊斯兰激进主义，登干的伊斯兰激进主义，登干的伊斯兰激进主义，登干的宣传主义。在伊斯兰教中，伊斯兰教是一种宗教主义，是一种宗教主义，是一种政治主义。【翻译】【译文】“政治认同”指的是“政治认同”，指的是“政治认同”，指的是“政治认同”。
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Pub Date : 2019-05-24DOI: 10.18326/IJIMS.V9I1.83-110
M. Awaluddin, Anisa Safiah Maznorbalia
In the past century saw that Europe associates themselves as a Christian domain until now. The proclaimation of Edict of Thessalonica in 380 AD made the Nicene Christianity as the state in Roman Empire and saw a transition from paganism to a Christian domain or Christendom. Since its inception, several edict has been enacted and several peace treaties have been broken to diminish an idea of multiculturalism within theirs faith land. The establishment of Muslim rules in Iberian Peninsula has changed the dominion of Christian. Muslims in Spain introduced convivencia, which saw that Abrahamic religions, Islam, Judaism and Christianity co-exist together, removing racial, cultural and religious barriers to embrace each other that nurture spirit of inclusion. The Golden Age of Muslim Civilization evidence that Cordova has become a center of Europe, perhaps the world for scientific knowledge advancement. Subsequently, contribute for Renaissance Age in Europe. Additionally, fall of Constantinople in 1453 under Ottomans reshaping the geographcial of Europe and permanently marked the term of European Islam. Through tedious analysis on medias, reports and past journals, this article adopted critical analysis in understanding the complexity of history of Europe, at the same time positioning Islam as part of Europe culture. The contribution of Islam in Europe seems negligible and less attention has been given. Past researchers tend to overlooked and belittled impacts of Islam in Europe continent, thus diminish any legitimacy of Islam in Europe. Critical analysis methodology assist researcher to understand the main issues, reviewing past and present evidence from reliable sources to establish concrete arguments in providing critical evaluation on the discussed issues. It is also a form of method involve investigating topics more deeply, by going beneath the surface of reality to explore the truth of a particular issue. The article established it arguments through historical analysis in Europe starting from ancient time to present situation to give a clear analogy and legitimacy on the presence of Islam in Europe. The finding shows that Islam indeed part of Europe since establishment of Umayyad Caliphate and presence of Islam in Sicily. Moreover, contemporarily, the rising of Muslims, issues of atheism and secularism proof that Europe is no longer center of Christianity but already become multiculturalism society. Pada abad lalu, Eropa mengasosiasikan diri mereka sebagai sebuah domain Kristen sampai sekarang. Maklumat Edict of Thessalonica pada 380 AD menjadikan Kekristenan Nicene sebagai negara di dalam Imperium Romawi dan melihat peralihan dari paganisme kepada suatu domain Kristen atau Kekristenan. Sejak didirikan, beberapa dekrit telah diberlakukan dan beberapa perjanjian damai telah dipatahkan untuk mengurangi gagasan multikulturalisme di dalam tanah kepercayaan mereka. Pendirian aturan Muslim di Semenanjung Iberia telah mengubah kekuasaan Kristen. Muslim
在过去的一个世纪里，欧洲一直将自己视为基督教的领地，直到现在。公元380年《帖撒罗尼迦敕令》的颁布使尼西亚基督教成为罗马帝国的一个州，标志着从异教到基督教领域或基督教世界的转变。自成立以来，已经颁布了几项法令，并破坏了几项和平条约，以削弱他们信仰土地上的多元文化思想。伊比利亚半岛穆斯林统治的建立改变了基督教的统治。在西班牙，穆斯林引入了亚伯拉罕教、伊斯兰教、犹太教和基督教共存的“和谐”，消除了种族、文化和宗教的障碍，相互拥抱，培养了包容精神。穆斯林文明的黄金时代证明，科尔多瓦已经成为欧洲乃至世界科学知识进步的中心。随后，为欧洲文艺复兴时期做出贡献。此外，1453年君士坦丁堡在奥斯曼帝国的统治下陷落，重塑了欧洲的地理格局，并永久地标志着欧洲伊斯兰教的术语。通过对媒体、报道和过去期刊的冗长分析，本文采用批判性分析的方式来理解欧洲历史的复杂性，同时将伊斯兰教定位为欧洲文化的一部分。伊斯兰教在欧洲的贡献似乎可以忽略不计，也很少受到关注。过去的研究者往往忽视和贬低伊斯兰教在欧洲大陆的影响，从而削弱了伊斯兰教在欧洲的合法性。批判性分析方法帮助研究人员了解主要问题，从可靠来源审查过去和现在的证据，以建立具体的论点，对所讨论的问题提供批判性评估。它也是一种更深入地研究主题的方法，通过深入现实的表面来探索特定问题的真相。本文通过对欧洲从古代到现在的历史分析，建立了自己的论点，为伊斯兰教在欧洲的存在提供了一个清晰的类比和合法性。这一发现表明，自从倭马亚哈里发建立和伊斯兰教在西西里岛的存在以来，伊斯兰教确实是欧洲的一部分。此外，在当代，穆斯林的崛起，无神论和世俗主义的问题证明欧洲不再是基督教的中心，而是已经成为多元文化的社会。padadabad lalu, Eropa mengasosiasikan diri mereka sebagai sebuah域Kristen sampai sekarang。公元380年塞萨洛尼卡诏书menjadikan kekristan Nicene sebagai negara di dalam Imperium Romawi dan melihat peralihan dari paganisme kepada suatu domain Kristen atau kekristan这是一种多元文化，是一种文化，是一种文化，是一种文化。Pendirian turan Muslim di Semenanjung Iberia telah mengubah kekuasaan Kristen。穆斯林迪西班牙语成员，yang melihat bahwa agama abrahammik，伊斯兰教，Yudaisme dan Kristen hidup berdampingan bersama-sama, menghilangkan hambatan rasial,budaya dan agama untuk merangkul satu sama lain yang memupuk semangat inklusi。Zaman keemasan peradaban穆斯林membuktikan bahwa Cordova telah menjadi pusat Eropa danmungkin dunia untuk kemajuan pengetahuan ilmiah。Selanjutnya, berkontribusi untuk，文艺复兴时期的欧洲。Selain itu,jatuhnya Konstantinopel pada tahun 1453 di bawah ottoman membentuk kembali geography Eropa dan secara permanen menandai islah Islam Eropa。中国日报，中国日报，中国日报，中国日报，中国日报，中国日报，中国日报，中国日报，中国日报，中国日报，中国日报，中国日报，中国日报。伊斯兰教教在欧洲的发展和发展。Peneliti masa lalu cenderung mengabaikan dan meremehkan danpak Islam di benua Eropa, seingga mengurangi legasi Islam di Eropa。方法学分析:批判者的自我评价，批判者的自我评价，批判者的自我评价，批判者的自我评价，批判者的自我评价，批判者的自我评价。我的意思是，我的意思是我的意思，我的意思是我的意思，我的意思是我的意思，我的意思是我的意思，我的意思是我的意思。文章的主题是关于欧洲伊斯兰教的争论和分析，而不是关于欧洲伊斯兰教的争论和分析，而是关于欧洲伊斯兰教的分析。Temuan ini menunjukkan bahwa Islam memang bagian dari Eropa sejak berdirinya kekhalifahan Umayyah dan kehadiran Islam di Sisilia。Selain itu, bersamaan dengan meningkatnya umat Islam, isu ateisme dan sekularisme merupakan bukti bahwa, Eropa tetapi lagi menjadi pusat kekristan tetapi suah menjadi masyarakat多元文化主义。
{"title":"A suggestion that Europe also a Muslim: a study from historical and contemporary perspectives","authors":"M. Awaluddin, Anisa Safiah Maznorbalia","doi":"10.18326/IJIMS.V9I1.83-110","DOIUrl":"https://doi.org/10.18326/IJIMS.V9I1.83-110","url":null,"abstract":"In the past century saw that Europe associates themselves as a Christian domain until now. The proclaimation of Edict of Thessalonica in 380 AD made the Nicene Christianity as the state in Roman Empire and saw a transition from paganism to a Christian domain or Christendom. Since its inception, several edict has been enacted and several peace treaties have been broken to diminish an idea of multiculturalism within theirs faith land. The establishment of Muslim rules in Iberian Peninsula has changed the dominion of Christian. Muslims in Spain introduced convivencia, which saw that Abrahamic religions, Islam, Judaism and Christianity co-exist together, removing racial, cultural and religious barriers to embrace each other that nurture spirit of inclusion. The Golden Age of Muslim Civilization evidence that Cordova has become a center of Europe, perhaps the world for scientific knowledge advancement. Subsequently, contribute for Renaissance Age in Europe. Additionally, fall of Constantinople in 1453 under Ottomans reshaping the geographcial of Europe and permanently marked the term of European Islam. Through tedious analysis on medias, reports and past journals, this article adopted critical analysis in understanding the complexity of history of Europe, at the same time positioning Islam as part of Europe culture. The contribution of Islam in Europe seems negligible and less attention has been given. Past researchers tend to overlooked and belittled impacts of Islam in Europe continent, thus diminish any legitimacy of Islam in Europe. Critical analysis methodology assist researcher to understand the main issues, reviewing past and present evidence from reliable sources to establish concrete arguments in providing critical evaluation on the discussed issues. It is also a form of method involve investigating topics more deeply, by going beneath the surface of reality to explore the truth of a particular issue. The article established it arguments through historical analysis in Europe starting from ancient time to present situation to give a clear analogy and legitimacy on the presence of Islam in Europe. The finding shows that Islam indeed part of Europe since establishment of Umayyad Caliphate and presence of Islam in Sicily. Moreover, contemporarily, the rising of Muslims, issues of atheism and secularism proof that Europe is no longer center of Christianity but already become multiculturalism society. Pada abad lalu, Eropa mengasosiasikan diri mereka sebagai sebuah domain Kristen sampai sekarang. Maklumat Edict of Thessalonica pada 380 AD menjadikan Kekristenan Nicene sebagai negara di dalam Imperium Romawi dan melihat peralihan dari paganisme kepada suatu domain Kristen atau Kekristenan. Sejak didirikan, beberapa dekrit telah diberlakukan dan beberapa perjanjian damai telah dipatahkan untuk mengurangi gagasan multikulturalisme di dalam tanah kepercayaan mereka. Pendirian aturan Muslim di Semenanjung Iberia telah mengubah kekuasaan Kristen. Muslim ","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2019-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42488386","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 : 2019-05-24DOI: 10.18326/IJIMS.V9I1.135-162
H. Djatmiko
Zakat is one of the Islamic financial instruments which is obligatory for every Muslim whose earnings reach the prescribed amount (nishab). On the other hand taxes must still be paid as an obligation of every citizen. Under the law, it is stated that zakat can be a deduction from taxable income. The aim of this research is to offer a more advanced concept, namely zakat can be a deduction from income tax. The technique used in this research is content analysis on the literatures discussing about zakat and tax in Islam. The results of this study suggest that zakat as a deduction from income tax has a greater impact than zakat as merely a deduction from taxable income. Zakat as a deduction from income tax will increase the impact of zakat in a larger economy. Zakat merupakan salah satu instrument keuangan Islam yang wajib ditunaikan oleh setiap umat muslim yang pendapatannya telah memenuhi jumlah yang ditentukan (nisab). Sedangkan, di sisi lain pajak harus tetap dibayarkan sebagai suatu kewajiban dari setiap warga Negara. Berdasarkan undang-undang, disebutkan bahwa zakat dapat menjadi pengurang penghasilan kena pajak. Tujuan penelitian ini ialah untuk menawarkan suatu suatu konsep yang lebih maju yaitu zakat dapat sebagai pengurang pajak penghasilan. Teknik analisis yang digunakan ialah analisis isi terhadap literatur-literatur terkait zakat dan pajak dalam Islam. Hasil penelitian menunjukkan bahwa zakat sebagai pengurang pajak penghasilan memiliki dampak lebih besar daripada jika zakat hanya sebagai pengurang penghasilan kena pajak. Zakat sebagai pengurang pajak penghasilan akan meningkatkan dampak zakat di dalam perekonomian yang lebih besar
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Pub Date : 2019-05-24DOI: 10.18326/IJIMS.V9I1.57-81
S. Supaat, Salmah Fa’atin
The shifting phenomena of a Muslim family function in the millennial era, in sociological perspective, require an effort of adjustment in the patterns of family behavior interactions. The role of family leader as the main breadwinner is not the only principle because a stay at home dad is one of alternatives for Indonesian couples to foster their family. Circumflex model on marital and family pattern system, according to Olson, is specifically designed for planning treatment and effective results on marital and family therapy. A healthy Muslim family will function properly including diminishing parents’ violent behavior against their children. This study explores the Muslim family typology in the millennial era based on Circumflex model in the dimensions of cohesion,adaptability, and communication, and respectively it encloses the roles of each type in reducing parents’ violent behavior against their children. This article occupies qualitative method and education psychological approach. Based on the interview and observation as the primary tools for data collection, this research reveals two findings. Firstly, the common Muslim family typology in millennial era based on Circumflex model includes the types of extreme, midrange, and balanced. In fact, the balanced type of Muslim family promotes appropriate functions in the dimensions of cohesion and adaptability. Secondly,the balanced type of Muslim family is capable to bring harmony to the family,and assist the individual to override the difficult time during the family life. Thus, it will eliminate the parents’ violence behavior to their children. Fenomena pergeseran fungsi keluarga muslim di era millenial, dalam prespektif sosiologi, menuntut upaya penyesuaian dalam pola interaksi perilaku keluarga. Peran kepala keluarga sebagai pencari nafkah tunggal tidak menjadi satusatunya acuan, karena pria menjadi bapak rumah tangga (stay at home dad) merupakan salah satu alternatif bagi beberapa pasangan dalam membangun suatu keluarga di Indonesia. Model sirkumpleks dari sistem pola keluarga dan perkawinan, menurut Olson, secara khusus dirancang untuk perencanaan treatment dan hasil yang efektif pada marital dan familiy therapy. Keluarga muslim yang “sehat” akan dapat berfungsi secara memadai, termasuk dalam upaya meredam perlaku kekerasan orangtua pada anak. Penelitian ini menelusuri tipe pola keluarga muslim di era millenial berdasarkan model sirkumpleks,yakni dimensi kedekatan keluarga (cohesion),dimensi adaptabilitas keluarga(adabtability) dan dimensi komunikasi (communication), kemudian mengungkap peranan masing-masing tipe dalam upaya meredam perilaku kekerasan orangtua pada anak. Artikel ini menggunakan metode kualitatif dan pendekatan Psikologi Pendidikan. Berdasarkan interview dan observasi sebagai alat utama pengumpulan data, penelitian ini menghasilkan beberapa temuan. Pertama,tipe umum pola keluarga muslim di era millenial berdasar model sirkumpleks adalah tipe ekstrem (extreme), tipe rentang
从社会学的角度来看，千禧年穆斯林家庭功能的转变需要家庭行为互动模式的调整。家庭领袖作为主要经济支柱的角色并不是唯一的原则，因为呆在家里的父亲是印度尼西亚夫妇抚养家庭的另一种选择。根据Olson的说法，关于婚姻和家庭模式系统的Circumflex模型是专门为计划治疗和有效的婚姻和家庭治疗效果而设计的。一个健康的穆斯林家庭将会正常运转，包括减少父母对孩子的暴力行为。本研究以Circumflex模型为基础，从凝聚力、适应性和沟通三个维度探讨了千禧年穆斯林家庭类型，并分别概括了每种类型在减少父母对子女暴力行为中的作用。本文采用定性方法和教育心理学方法。基于访谈和观察作为数据收集的主要工具，本研究揭示了两个发现。首先，基于Circumflex模型的千禧年穆斯林常见的家族类型包括极端型、中档型和平衡型。事实上，穆斯林家庭的平衡类型在凝聚力和适应性方面促进了适当的功能。其次，平衡型的穆斯林家庭能够给家庭带来和谐，帮助个人克服家庭生活中的困难时期。因此，它将消除父母对孩子的暴力行为。千禧年的现象，dalam prespektif社会学，mentututuya penysuan dalam pola interaksi peraku keluarga。Peran kepala keluarga sebagai pencari nafkah tungal tidak menjadi satusatunya acuan, karena pria menjadi bapak rumah tangga(呆在家里)merupakan salah satu alternatif bagi beberapa pasangan dalam membangun suatu keluarga di印度尼西亚。模型sirkumpleks dari系统pola keluarga dan perkawinan, menurut Olson, secara khusus dirancang untuk perencan治疗dan hasil yang有效的婚姻和家庭治疗。Keluarga穆斯林yang " sehat "， akan dapat berfunsi secara memadai, termasuk dalam upaya meredam perlaku kekerasan orangtua pada anak。Penelitian ini menelusuri tipe pola keluarga muslim di era millenial berdasarks模型sirkumpleks,yakni dimensi kedekatan keluarga(凝聚力)，dimensi adaptabilitas keluarga(适应性)和dimensi komunikasi(沟通)，kemudian mengungkap peranan masing-masing tipe dalam upaya meredam peraku kekerasan orangtua padanak。Artikel ini menggunakan方法，质学和心理学。Berdasarkan采访了dan observasi sebagai alat utama pengumpulan数据，penelitian ini menghasilkan beberapa teman。Pertama,tipe umum pola keluarga muslim di era千禧年berdasar模型sirkumpleks adalah tipe ekstream(极端)，tipe rentang tengah(中程)和tipe seimbang(平衡)。Keluarga yang berfunsi memadai adalah Keluarga yang bertipe seimbang dimensions kedekatan dan adaptabilitasya。Kedua tipe tersebut yang mampu mewujudkan keharmonisan keluarga, dan sangat menbantu个人dalam melewati masa-masa suit ketika menemui problem kehidupan, sehinga meniscayakan peraku kekerasan orangtua paada anak akan tereleminir。
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Pub Date : 2019-05-24DOI: 10.18326/IJIMS.V9I1.31-55
Askuri Askuri, J. Kuipers
Traditionally, Javanese names pretend to be social classifications (priyayi class, santri class, abangan class, lower class, noble class, etc.) and as a marker of time or condition when they were born. In the last 30 years, however, the naming tradition has been increasingly abandoned by a new generation of parents in Java by taking on new names that have never existed in Javanese treasury of names: its linguistic variation is wider and has a future-oriented meaning for their children. Does the shift of meaning in naming have a close connection with Islamization in Java, since this change involves a large number of Arabic names which are one of the Islamic registers in this country? With a naming approach that processed almost one million names from Bantul, this research proves clearly about the indirect role of the state in the growth of Islamic orientation of new generation of parents in Java. They want to connect the future of their children with Islam. Millennial Muslims generation has been indirectly shaped by this new generation of parents through naming, in which new world that parents want to build for their children is linked to Islam through the Arabic names that have the orientation to become a good Muslim in the millennial era. Secara tradisional, nama-nama Jawa bisa menjadi penanda klasifikasi sosial (kelas priyayi, kelas santri, kelas abangan, kelas bawah, kelas bangsawan, dan lain-lain), sekaligus sebagai penanda waktu atau kondisi ketika mereka dilahirkan. Namun, dalam 30 tahun terakhir, tradisi penamaan tersebut semakin ditinggalkan oleh generasi baru orang tua di Jawa dengan menggunakan nama-nama baru yang tidak pernah ada dalam perbendaharaan nama Jawa: variasi linguistiknya lebih luas dan memiliki makna berorientasi masa depan. Apakah pergeseran makna dalam penamaan memiliki hubungan yang dekat dengan Islamisasi di Jawa, mengingat perubahan ini melibatkan sejumlah besar nama Arab yang merupakan salah satu register keislaman di negeri ini? Dengan pendekatan penamaan yang memproses hampir sejuta nama penduduk di Kabupaten Bantul, penelitian ini membuktikan dengan jelas tentang peran negara secara tidak langsung dalam pertumbuhan orientasi keislaman generasi baru orangtua di Jawa. Mereka ingin menghubungkan masa depan anak-anak mereka dengan Islam. Generasi Muslim milenial telah secara tidak langsung dibentuk oleh generasi baru orang tua ini melalui penamaan, di mana dunia baru yang mereka inginkan untuk anak-anak mereka terkait dengan Islam melalui nama-nama Arab yang memiliki orientasi untuk menjadi Muslim yang baik di era milenial.
传统上，爪哇人的名字假装是社会分类(priyayi阶级，santri阶级，abangan阶级，下层阶级，贵族阶级等)，并作为他们出生时的时间或条件的标志。然而，在过去的30年里，爪哇的新一代父母越来越多地放弃了命名传统，他们取了爪哇名字库中从未存在过的新名字:它的语言变化更广泛，对他们的孩子有面向未来的意义。命名意义的转变是否与爪哇的伊斯兰化有密切的联系，因为这种变化涉及到大量的阿拉伯名字，而这些名字是这个国家的伊斯兰登记册之一?这项研究采用了一种命名方法，处理了近100万个班图尔人的名字，清楚地证明了国家在爪哇新一代父母的伊斯兰倾向成长过程中所起的间接作用。他们想把自己孩子的未来与伊斯兰教联系起来。千禧一代的穆斯林通过命名间接地受到了新一代父母的塑造，父母希望为孩子建立的新世界通过阿拉伯语的名字与伊斯兰联系在一起，这些阿拉伯语的名字具有在千禧时代成为好穆斯林的方向。Secara传统，nama-nama爪哇bisa menjadi penanda klasifikasi社会(kelas priyayi, kelas santri, kelas abangan, kelas bawah, kelas bangsawan, dan lain-lain)， sekaligus sebagai penanda waktu atau kondisi ketika mereka dilahirkan。Namun, dalam 30, tahun terakhir, tradisi penamaan和tersebut but semakin diningingalkan olangenerasbaru orang tua di爪哇，dengan menggunakan nama-nama baru yang tidak pernah ada dalam perbendaharaan nama爪哇:varaslinguistiknya lebih luas danmeiliki makna berorientasmasa depan。我想说的是，如果我是阿拉伯人，我就会成为伊斯兰教的一员，我就会成为伊斯兰教的一员，我就会成为伊斯兰教的一员。在印尼，印尼的猩猩和爪哇的猩猩是有区别的，印尼的猩猩和爪哇的猩猩是有区别的，印尼的猩猩和爪哇的猩猩是有区别的。Mereka ingin menghubungkan masa depan anak-anak Mereka dengan Islam。Generasi穆斯林milenial telah secara有些langsung dibentuk oleh pokalchuk Generasi巴鲁猩猩图阿ini melalui penamaan, di法力杜尼娅巴鲁杨mereka inginkan为她anak-anak mereka terkait dengan伊斯兰melalui nama-nama阿拉伯杨memiliki orientasi为她menjadi穆斯林杨baik di milenial时代。
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