Penelusuran Poa Islamisasi DI Indonesia (original) (raw)
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Teori Dan Proses Islamisasi DI Indonesia
2014
Various studies scientists and historians about the theories of the entry process and development of Islam in Indonesia, has always been a topic of interest also actual, to learn and explore, especially among Muslims, and especially the Muslims who are involved in the world of academia. This statement is closely related with the track record of the history, how the Indonesian nation in writing, through the relic inscriptions own civilization, culture and culture, even thought that is quite advanced, but can receive and adopt the culture, culture, beliefs, and foreign ideas (Islam) by peaceful means. This article will reveal scientifically how the process of Islamization in Indonesia based on historical facts
Islamisme: Kemunculan Dan Perkembangannya DI Indonesia
Aqlam: Journal of Islam and Plurality, 2018
This study examines the origin, existence, and development of Islamism group in Indonesia since pre-independence until now. Islamism is a group of Muslims who are obedient to the teachings of Islam, but they are very extreme, literal, static and rigid in understanding the teachings of Islam (Alquran), and reject to the other Muslims who disagree with Islamic ideology that they have embraced. The group of Islamism existed and emerged in Indonesia, it was not apart from the influence of the spread of Islamic teachings from al-Ikhwan al-Muslimun that was founded by Hasan al-Banna in Egypt in 1928. The group of Islamism was the first Muslim group before the other Muslim groups in Indonesia; such as the Pos-Islamism group, the Liberal Islam Group, the Moderate Islamic Group, the Progressive Islam Group. The group of Islamism in Indonesia-as al-Ikhwan al-Muslimun in Egypt who aspires to spread the ideology of Islam for all of the world-seeks to spread their ideology with the movement of "creeping up" for all of the area in Indonesian, since before independence until now. Islamist groups succeeded in spreading Islam and Sharia through mosques, schools, ta'lim majlis. The existence and development of Islamist groups in Indonesia today are flattered. They have very much support from the political elite. However, they are not aware that their hands are being borrowed or exploited by political elites to seize or get the power in irrational ways.
Islamisasi di Wilayah Indochina
AN NUR: Jurnal Studi Islam
Indochina was divided into three main regions namely Cambodia, Laos and Vietnam. These three countries were countries where the majority of the population adheres to the Buddhist belief system or religion. Islam was a very minority religion in these three countries. This article aimed to explain how the process of Islamization in the Indochina region. This research used qualitative research methods by focusing on literature studies through historical methods with three stages, namely heuristics, source criticism, interpretation, and historiography. The results of this study indicated that the process of Islamization in Cambodia which was initially welcomed by the king and local people went through the dark period of the red Khemr regime and finally the Muslim community in Cambodia was free and they rebuilt their religious system, so that the latter could live hand in hand with other religions. The process of Islamization in Laos was engaged in trading and managing butcher shops. The...
Delik Penodaan Agama Islam di Indonesia
International Journal Ihya' 'Ulum al-Din, 2017
Criminal Law and Article 27-28 of the Law on Information and Electronic Transactions constitute a legal instrument to ensnare a perpetrator of religious blasphemy. This article is a legal research with a normative-empirical approach. The findings indicate that: first, judges’ consideration in the case of defamation of Islam contained in the decision Number: 80 / Pid.B / 2015 / PN Bna, Number: 10 / Pid.Sus / 2013 / PN.Pt and Number: 06 / Pid.B / 2011 / PN.TMG is more looking at the impact of criminal acts committed. However, in its implementation the three decisions are not entirely based on the applicable law rules, including the decision based on the provisions in Law No. 1 of 1965 on Prevention and or Defamation of Religion, but adopted an unwritten source of law from the Fatwa of Indonesian Council of Ulama. Another implementation is in the case of religious blasphemy at the community level tended to be followed by very severe punishment to the perpetrators. Secondly, religious blasphemy is not mentioned in detail in Islamic legal literature. If the perpetrators of desecration of a Muslim, Islamic law tend to refer to the perpetrators as kafir. Whereas if the perpetrator is a non-Muslim, one cannot be included in the category of apostasy (riddah). Categorization as a kafir does not necessarily make the Muslims punished jarimah had (hudud). Therefore, punishment takzir can be an alternative punishment that can be applied to the perpetrators of religious blasphemy, both Muslims and non-Muslims. --- Tindak pidana penodaan agama yang termanifestasikan dalam pasal 156a Kitab Undang-Undang Hukum Pidana dan pasal 27-28 UU Informasi dan Transaksi Elektronik merupakan satu instrumen hukum untuk menjerat seorang pelaku penistaan agama. Artikel ini merupakan penelitian hukum dengan pendekatan normatif-empiris. Hasil temuan menunjukkan bahwa: pertama, pertimbangan majelis hakim dalam perkara penodaan agama Islam yang termuat dalam putusan Nomor: 80/Pid.B/2015/PN Bna, Nomor: 10/Pid.Sus/2013/PN.Pt dan Nomor: 06/Pid.B/2011/PN.TMG lebih melihat kepada dampak yang ditimbulkan dari perbuatan pidana yang dilakukan. Namun dalam implementasinya tiga putusan tidak seluruhnya berlandaskan aturan hukum yang berlaku, termasuk mendasarkan putusan pada ketentuan dalam UU PNPS Nomor 1 Tahun 1965 tentang Pencegahan dan atau Penodaan Agama, tetapi mengadopsi sumber hukum tidak tertulis dari Fatwa Majelis Ulama Indonesia. Implementasi lainnya ialah dalam kasus penodaan agama yang ramai di tingkat masyarakat cenderung diikuti hukuman amat berat kepada para pelaku. Kedua,penodaan agama tidak disebutkan secara rinci dalam literatur hukum Islam. Jika pelaku penodaan seorang Muslim, hukum Islam cenderung menyebut pelaku sebagai kafir. Sementara jika pelaku seorang non-Muslim, seorang tidak bisa dimasukkan ke dalam kategori murtad (riddah). Kategorisasi sebagai kafir tidak lantas menjadikan Muslim dihukum jarimah had (hudud). Oleh karena itu, pidana takzir bisa menjadi hukuman alternatif yang bisa diterapkan kepada para pelaku penodaan agama, baik Muslim maupun non-Muslim.
Jelita Tua Nainggolan , 2021
Tanah Jawa terbentang ke arah Timur laut dan sedikit ke arah Selatan. Sejauh 105 derajat 11’ sampai 114 derajat 33’ Lintang Timur dan sedikit kearah Selatan. Di daerah Selatan dan Barat perbatasan dengan Samudera Hindia, arah Timur laut di batasi Selat Sunda yang memisahkannya dengan Sumatera dengan jarak ujung hanya 14 mil dan di arah Tenggara di batasi selat Bali selebar 2 mil yang memisahkan dengan pulau Bali. Agama Islam mulai masuk di pulau Jawa, di duga jauh sebelum abad XIII Masehi. Pusat-pusat tertua penyebaran agama Islam adalah di Daerah Gresik dan Surabaya. Kesimpulan tersebut didasarkan pada kenyataan yang menuturkan bahwa di Gresik terdapat banyak sekali makam Islam yang tertua sekali. Di antaranya adalah sebuah makam tua dari seorang yang bernama Fatimah binti Maemun, yang meninggal pada tanggal 7 rajab 475 H. (1082 M) dan makam Malik Ibrahim yang meninggal pada tanggal 12 Rabiul awal 822 H (1419 M). Secara arkeologis, makam Fatimah yang terletak di desa Leran, 12 KM di sebelah barat kota Gresik dianggap sebagai satu-satunya peninggalan Islam tertua di Nusantara, yang tampaknya berhubungan dengan kisah migrasi suku Lor asal Persia yang datang ke Jawa pada abad ke-10 M.
@AhmadMilki BAB I PENDAHULUAN 1. Latar Belakang Kondisi masyarakat islam Indonesia, sebagaimana dijelaskan dalam makalahmakalah sebelumnya. Hampir dapat dikatakan bahwa seluruh dunia islam sejak awal abad ketujuh belas telah jauh dalam dominasi kekuatan Barat. Baik itu dalam bidang ekonomi, militer, politik, teknologi dan lain sebagainya. Situasi ini kemudian mengilhami memunculnya gerakan reformisme islam internasional yang pada gilirannya kemudian, melalui kontak-kontak intelektual, mempengaruhi sebagian masyarakat Islam Indonesia untuk melakukan pembaruan pemikiran Islam. Untuk itu, langkah awal yang ditempuh adalah berusaha menghilangkan pikiran-pikiran tradisional yang tidak mendukung upaya umat Islam dalam melepaskan diri dari kebodohan, kemiskinan dan penjajahan.
Populisme Islam ini merupakan jenis populisme yang berbeda dan cocok untuk menganalisis fenomena di negara dengan mayoritas penduduk Muslim.
Gerakan Radikalisme Islam DI Indonesia
2015
The time of reformation. It's just that since the Reformation movement was radicalization grow more rapidly. At least two factors causing the emergence of Islamic radicalism in Indonesia. First, the internal factors. In this context, the emergence of the reaction of the Muslims because they see religion has been manipulated by political interests and power, used religion as a justification for the launch of particular interest. Second, external factors. This is related to the globalization process. Globalization necessitates the existence of socio-cultural interaction on a broad scale. In this context, Islam as the order of the order value is faced with modern values, which at a certain point is not only not in harmony with the values that brought Islam, but also diametrically opposite, so that the radicals tried to respond in the form of denial, even resistance
Melacak Akar Radikalisme Islam di Indonesia
Radicalism nowadays becomes a popular discourse in Indonesia. The fall of Soeharto in 1998 was also followed by the rise of some groups which enroots their ideology and value with the ideology of Islamic political movement in Middle East. Many authors even connect this phenomenon to terrorism. By those points of view, they try to encounter terrorism by deradicalizing people and promoting the empowerment of moderate society. But this point of view is argued by some authors who think that terrorism diff ers from radicalism. It is structural problem –poverty, oppression, political authoritarianism— which implies violence and terror. It leads us to a question: What cause radicalism? This article a& empts to analyze the historical and political-economic root of Radical Islam group in Indonesia. By analyzing those problems, we will elaborate the problem of Islamic radicalism in structural perspective of post-New Order Indonesia.