DOCSLIB.ORG

Studi Pemikiran Said Aqiel Siradj Tentang Kesetaraan Hak-Hak Politik Perempuan Untuk Menjadi Kepala Negara

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Studi Pemikiran Said Aqiel Siradj Tentang Kesetaraan Hak-Hak Politik Perempuan Untuk Menjadi Kepala Negara STUDI PEMIKIRAN SAID AQIEL SIRADJ TENTANG KESETARAAN HAK-HAK POLITIK PEREMPUAN UNTUK MENJADI KEPALA NEGARA SKRIPSI Diajukan Untuk Memenuhi Tugas Dan Melengkapi Syarat Guna Memperoleh Gelar Sarjana Strata 1 Dalam Ilmu Syari’ah Oleh: FARISTA ZULFA KHASANAH NIM: 132211066 JURUSAN JINAYAH SIYASAH FAKULTAS SYARI’AH DAN HUKUM UIN WALISONGO SEMARANG 2018 Semarang, 5 Maret 2018 ii iii MOTTO ِ ِ ِ ِ ٍ ِ ِ َوَم ْن ي َْعَم ْل م َن ال َّصاِلَات م ْن ذََكر أَْو أُنْ ثَى َوُهَو ُمْؤم ٌن فَأُولَئ َك يَْد ُخلُوَن ِ 421 ا ْْلَنَّةَ َوََل يُظْلَُموَن نَق ًريا ﴿ ﴾ Artinya: Barangsiapa yang mengerjakan amal-amal saleh, baik laki-laki maupun wanita sedang ia orang yang beriman, maka mereka itu masuk ke dalam surga dan mereka tidak dianiaya walau sedikitpun (QS. al Nisa’: 124) Yayasan Penyelenggara Penterjemah/Pentafsir Al-Qur’an, Al- Qur’an dan Terjemahnya, Jakarta: Depag RI, 2010, h. 79. iv PERSEMBAHAN Dalam perjuangan mengarungi samudra Ilahi tanpa batas, dengan keringat dan air mata kupersembahkan karya tulis skripsi ini teruntuk orang-orang yang selalu hadir dan berharap keindahan-Nya. Kupersembahkan bagi mereka yang tetap setia berada di ruang dan waktu kehidupan ku khususnya buat: o Orang tuaku tercinta (Bapak Muda’in dan Ibu Jumiati) yang selalu memberi semangat dan motivasi dalam menjalani hidup ini. o Suamiku tercinta Edy Suwondo dan putriku tersayang Anindita Putri Suwondo yang selalu memberi semangat dalam mengerjakan skripsi ini. o Seluruh keluargaku tercinta yang kusayangi yang selalu memberi motivasi dalam menyelesaikan studi. o Teman-temanku yang bersedia meluangkan waktu untuk membantu dalam penulisan skripsi ini. o Teman-Temanku jurusan SJ, Fak Syariah dan Hukum yang selalu bersama-sama dalam meraih cita dan asa. Penulis v DEKLARASI Dengan penuh kejujuran dan tanggung jawab, penulis menyatakan bahwa skripsi ini tidak berisi materi yang telah pernah ditulis oleh orang lain atau diterbitkan, kecuali informasi yang terdapat dalam referensi yang dijadikan bahan rujukan. Semarang, 5 Maret 2018 FARISTA ZULFA KHAS NIM: 132211066 vi ABSTRAK Alasan tertarik mengambil judul pemikiran Said Aqiel Siradj tentang kesetaraan hak-hak politik perempuan untuk menjadi kepala negara adalah karena pada era modern tidak sedikit kaum wanita yang memiliki peran besar baik dalam institusi pendidikan maupun dalam posisi di pemerintahan, namun sampai saat ini, masih terjadi perbedaan pendapat mengenai boleh tidaknya perempuan menjadi kepala negara. Adapun kelebihan pemikiran Said Aqiel Siradj adalah kesan konservatif, seperti umumnya para kyai di Indonesia, tak tersirat pada diri Said Agil Siradj. Sikap ulama Palimanan-Cirebon, Jawa Barat itu bisa dikatakan sangat moderat, namun kelemahannya ia cenderung kontroversial dengan ajaran Islam yang sudah standar. Sampai saat ini, masih terjadi perbedaan pendapat mengenai boleh tidaknya perempuan menjadi kepala negara. Golongan yang setuju berpendapat bahwa perempuan boleh menjadi kepala negara. Golongan yang tidak setuju berpendapat bahwa perempuan tidak layak menjadi kepala negara. Studi ini dimaksudkan untuk menjawab permasalahan: (1) Bagaimana pendapat Said Aqiel Siradj tentang kesetaraan perempuan untuk menjadi kepala negara? (2).Bagaimana relevansi pendapat Said Aqiel Siradj dengan realitas politik aktual di Indonesia? Said Aqiel Siradj termasuk golongan yang setuju bahwa perempuan boleh menjadi kepala negara. Penelitian ini merupakan penelitian kepustakaan (library research). Penelitian ini kualitatif dengan pendekatan normatif. Data primer adalah karya Said Aqiel Siradj yang berhubungan dengan judul di atas di antaranya: Islam Kebangsaan: Fiqih Demokratik Kaum Santri. Data sekundernya adalah berbagai literatur, jurnal, website yang sesuai dengan skripsi ini. Metode analisis data penelitian ini bersifat deskriptif analisis. Hasil pembahasan menunjukkan bahwa (1) Menurut Said Aqiel Siradj perempuan mempunyai hak-hak politik yang sama dengan kaum pria seperti hak untuk menjadi kepala negara, menteri, atau kepala daerah. Menurut Said Aqiel Siradj, harus diakui bahwa memang ulama dan pemikir masa lalu tidak membenarkan perempuan menduduki jabatan kepala negara, tetapi hal ini lebih disebabkan oleh situasi dan kondisi masa itu, antara lain kondisi perempuan sendiri vii yang belum siap untuk menduduki jabatan, jangankan kepala negara, menteri, atau kepala daerah pun tidak. (2) Relevansi pendapat Said Aqiel Siradj dengan realitas politik aktual di Indonesia yaitu pendapat Said Aqiel Siradj relevan dengan kondisi di Indonesia. Telah banyak kaum wanita yang menduduki jabatan-jabatan penting baik pada level lembaga eksekutif, legislatif maupun yudikatif. Di Indonesia, persoalan boleh atau tidaknya seorang perempuan memiliki hak-hak politik seperti menjadi kepala negara pernah mencuat pula sewaktu Megawati Soekarno putri dicalonkan sebagai presiden. Masalah tersebut sempat menimbulkan pro dan kontra di kalangan peserta Kongres Umat Islam Indonesia pada tahun 1998. Kata Kunci: Said Aqiel Siradj, Kesetaraan Perempuan, Kepala Negara viii KATA PENGANTAR Segala puji bagi Allah yang maha pengasih dan penyayang, bahwa atas taufiq dan hidayah-Nya maka penulis dapat menyelesaikan penyusunan skripsi ini. Skripsi ini berjudul: “ STUDI PEMIKIRAN SAID AQIEL SIRADJ TENTANG KESETARAAN HAK-HAK POLITIK PEREMPUAN UNTUK MENJADI KEPALA NEGARA”. Dalam penulisan skripsi ini penulis banyak mendapatkan bimbingan dan saran-saran dari berbagai pihak sehingga penyusunan skripsi ini dapat terselesaikan. Untuk itu penulis menyampaikan terima kasih kepada : 1. Bapak Dr. H. Akhmad Arif Junaidi, M.Ag selaku Dekan Fakultas Syari’ah dan Hukum UIN Walisongo Semarang. 2. Bapak Dr. Tholhatul Khoir, M.Ag selaku dosen pembimbing I dan Bapak Ismail Marzuki, M.A.Hk. selaku dosen pembimbing II yang telah bersedia meluangkan waktu, tenaga dan pikiran untuk memberikan bimbingan dan pengarahan dalam penyusunan skripsi ini. 3. Bapak Pimpinan Perpustakaan UIN Walisongo yang telah memberikan izin dan layanan kepustakaan yang diperlukan dalam penyusunan skripsi ini. 4. Para Dosen Pengajar di lingkungan Fakultas Syari’ah dan Hukum UIN Walisongo, yang telah membekali berbagai pengetahuan sehingga penulis mampu menyelesaikan penulisan skripsi. ix 5. Seluruh Staff Fakultas Syari'ah dan Hukum yang telah banyak membantu dalam akademik. Akhirnya hanya kepada Allah penulis berserah diri, dan semoga apa yang tertulis dalam skripsi ini bisa bermanfaat khususnya bagi penulis sendiri dan para pembaca pada umumnya. Amin. Semarang, 5 Maret 2018 Penulis x PEDOMAN TRANSLITERASI ARAB LATIN Penyusunan transliterasi Arab-Latin dalam skripsi ini menggunakan pedoman transliterasi berdasarkan keputusan bersama Menteri Agama RI dan Menteri Pendidikan dan Kebudayaan RI. no. 158 tahun 1987 dan no. 0543 b/U/1987 yang secara garis besar dapat diuraikan sebagai berikut: 1. Konsonan Tunggal Huruf Nama Huruf Keterangan Arab Latin Alif , Tidak dilambangkan ا - Ba' B ب - Ta' T ت Sa' Ś S dengan titik di atas ث - Jim J ج Ha' Ḥ H dengan titik dibawah ح - Kha’ Kh خ - Dal D د Zal Ż Z dengan titik di atas ذ - Ra’ R ر - Za’ Z ز - Sin S س - Syin Sy ش Şād Ş S dengan titik di bawah ص Dad Ḍ D dengan titik di bawah ض Ta’ Ṭ T dengan titik di bawah ط Za’ Ẓ Z dengan titik di bawah ظ Ain ' Koma terbalik‘ ع - Gain G غ - Fa’ F ف - Qaf Q ق - Kaf K ك xi - Lam L ل - Mim M م - Nun N ن - Waw W و - Ha H ه Hamzah , Apostrof lurus miring ء (tidak utk awal kata) - ya Y ي Ta’ marbutah H Dibaca ah ketika ة mauquf Ta’ Marbutah.. H / t Dibaca ah/at ketika …ة mauquf (terbaca mati) 2. Vokal Pendek Arab Latin Keterangan Contoh كان a Bunyi fathah panjang اا فيك i Bunyi kasrah panjang ي كونو u Bunyi dlammah panjang و 3. Vokal Panjang Arab Latin Keterangan Contoh افل A Bunyi fathah panjang - سئل I Bunyi kasrah panjang - احد U Bunyi dlammah panjang - xii 4. Diftong Arab Latin Keterangan Contoh موز Aw Bunyi fathah diikuti waw ... و كيد ’ai Bunyi fathah diikuti ya ... ي 5. Pembauran Kata Sandang Tertentu Arab Latin Keterangan Contoh القمريه Al Bunyi al Qamariyah ال... الذربيه as-sy… Bunyi al Syamsiyah ش dengan/huruf ال berikutnya SSوالقمريه / wal/wasy- Bunyi al Qamariyah وال... والشمسيه/ sy al Syamsiyah diawali huruf hidup adalah tidak terbaca xiii DAFTAR ISI HALAMAN JUDUL................................................................... i HALAMAN PERSETUJUAN PEMBIMBING ...................... ii HALAMAN PENGESAHAN .................................................... iii HALAMAN MOTTO................................................................. iv HALAMAN PERSEMBAHAN ................................................ v DEKLARAS I ............................................................................ vi ABSTRAK .............................................................................. vii KATA PENGANTAR ................................................................ ix PEDOMAN TRANSLITERASI ................................................ xi DAFTAR ISI .............................................................................. xiv BAB I : PENDAHULUAN A. Latar Belakang ............................................... 1 B. Rumusan Masalah ............................................. 9 C. Tujuan dan Kegunaan Penelitian ....................... 10 D. Telaah Pustaka ............................................... 11 E. Metode Penelitian ............................................ 18 F. Sistematika Penelitian ....................................... 24 BAB II : TINJAUAN UMUM TENTANG HAK-HAK POLITIK PEREMPUAN A A. Perempuan .......................................................... 27 1. Pengertian Perempuan ...................................
Load more

Recommended publications
  • Ahlu Al-Sunnah Wa Al-Jamaah Dalam Perspektif Said Aqil Siradj
    33 Nidhomul Haq Vol 3 No: 1 Maret 2018 ISSN 2503-1481 AHLU AL-SUNNAH WA AL-JAMAAH DALAM PERSPEKTIF SAID AQIL SIRADJ Muhammad Endy Fadlullah Dosen Institut Agama Islam Ibrahimy Banyuwangi [email protected] Abstract The discourse about Ahlu al-Sunnah wa al-Jamaah is still very interesting among academics. This term becomes an idol for every stream and is raised within the scope affirming its status as a surviving stream of the world and the hereafter (firqah al-Najiah). Ahlu al-Sunnah wa al-Jamaah became fertile because it is supported by the hadith of the Prophet who indeed came from 73 groups of Islam only one who survived the Ahlu al- Sunnah wa al-Jamaah group. Ahlu al-Sunnah wa al-Jamaah by Said Aqil as People who have a method of religious thinking that covers all aspects of life based on the foundations of moderation, maintaining balance and tolerance. Ahlu al-Sunnah wa al-Jamaah is a school that will become a Manhaj al-Fikr, as it is only an attempt to find a middle ground between the various streams. Ahlu al-Sunnah wa al-Jamaah there is no limitations and provisions that should be the same as Imam Abu Hasan al-Asy'ari or al-Maturidi but the pillars of Ahlu al-Sunnah wa al-Jamaah understand this must-have differences and opinions in interpreting the source of religion not become the gulf as long as still holding pillars (rukn) Ahlu al-Sunnah wa al-Jamaah namely the divinity (uluhiyah), apostles (Nubuwah) and the end (al-Ma'd).
    [Show full text]
  • The Muslim 500 2011
    The Muslim 500 � 2011 The Muslim The 500 The Muslim 500 � 2011 The Muslim The 500 The Muslim 500The The Muslim � 2011 500———————�——————— THE 500 MOST INFLUENTIAL MUSLIMS ———————�——————— � 2 011 � � THE 500 MOST � INFLUENTIAL MUSLIMS · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · All rights reserved. No part of this book may be repro- The Muslim 500: The 500 Most Influential Muslims duced or utilised in any form or by any means, electronic 2011 (First Edition) or mechanic, inclding photocopying or recording or by any ISBN: 978-9975-428-37-2 information storage and retrieval system, without the prior · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · written permission of the publisher. Views expressed in The Muslim 500 do not necessarily re- Chief Editor: Prof. S. Abdallah Schleifer flect those of RISSC or its advisory board. Researchers: Aftab Ahmed, Samir Ahmed, Zeinab Asfour, Photo of Abdul Hakim Murad provided courtesy of Aiysha Besim Bruncaj, Sulmaan Hanif, Lamya Al-Khraisha, and Malik. Mai Al-Khraisha Image Copyrights: #29 Bazuki Muhammad / Reuters (Page Designed & typeset by: Besim Bruncaj 75); #47 Wang zhou bj / AP (Page 84) Technical consultant: Simon Hart Calligraphy and ornaments throughout the book used courtesy of Irada (http://www.IradaArts.com). Special thanks to: Dr Joseph Lumbard, Amer Hamid, Sun- dus Kelani, Mohammad Husni Naghawai, and Basim Salim. English set in Garamond Premiere
    [Show full text]
  • Attachment File.Pdf
    I II Volume I, Number I, July 2020 E-ISSN 2722-8975 Journal for Study of Islamic History and Culture Pengantar Nomor Perdana - Nahdlatul Islam Nusantara Ahmad Suaedy Anatomy of the Islam Nusantara Program and the Necessity for a “Critical” Islam Nusantara Study Okamoto Masaaki Artikulasi Islam Nusantara dalam Perjuangan Agraria Mohamad Shohibuddin Menuju Sosiologi Nusantara: Analisa Sosiologis Ajaran Ki Ageng Suryomentaram dan Amanat Galunggung Ngatawi El-Zastrouw Traditional Islam and Global Religious Connectivity: Nahdlatul Ulama in The Netherlands Amin Mudzakkir Lasem: Harmoni dan Kontestasi Masyarakat Bineka Syamsul Hadi Traces of Māturīdīsm in the ‘Ulamā’s Works in Nusantara in the Seventeenth Until Nineteenth Centuries Muhamad Bindaniji Book Review Islam Dibawa Masuk oleh Orang Nusantara: Dari Data Terserak Buzurgh Al-Ramahurmuzi, ‘Ajaibul Hind: Kisah-Kisah Ajaib di Daratan dan Lautan Hindi Idris Masudi III IV V Journal for Study of Islamic History and Culture Volume I, Number I, July 2020 EDITOR-IN-CHIEF Ahmad Suaedy, (Scopus ID: 56419869500) Faculty of Islam Nusantara UNUSIA Jakarta MANAGING EDITOR Ngatawi El-Zastrow, Faculty of Islam Nusantara UNUSIA Jakarta INTERNATIONAL EDITORIAL BOARD Said Aqil Siradj, Faculty of Islam Nusantara UNUSIA Jakarta Robert W. Hefner, (Scopus ID: 36856758800) Boston University, Boston USA Okamoto Masaaki, (Scopus ID: 57191206120), Kyoto University, Kyoto Japan Dien Madjid, Universitas Islam Negeri Syarif Hidayatullah, Jakarta Endang Turmudzi, Lembaga Ilmu Pengetahuan Indonesia (LIPI) Alwi A. Shihab,
    [Show full text]
  • Paradigma Fiqih Sosial Kh Ali Yafie
    PARADIGMA FIQIH SOSIAL KH ALI YAFIE Moh Dahlan Dosen IAIN Bengkulu Alamat:Jl. Raden Fatah Pagar Dewa Bengkulu Email: [email protected] (08179403094) Abstract : This study aims to examine the social fiqh paradigm of KH Ali Yafi e which is formulated as follows: what is the historical existence of social fiqh paradigm of KH Ali Yafi e in Indonesia? how is the development of social fiqh paradigm of KH Ali Yafi e in Indonesia? Using the ushul fiqih scholarship framework, this study concludes that First, the historical existence of KH Ali Yafie’s thought developed from the tradition of moderate pesantren scholarship, so that his struggle remained within the line of moderate Islamic movements within the Nahdlatul Ulama, to the top post, Rais Aam PBNU. Similarly his role in MUI. Although moderate, but firm stance also remains firmly proven KH Ali Yafi e resigned from Pjs. Rais Aam PBNU because of differences in legal views with KH Abdurrahman Wahid. Second, the thought of fiqh KH Ali Yafie contributed not less because he has given solutions that others do not think of, such as how to make the sciences of history and natural sciences as a knife of analysis in studying the law of fiqih. Similarly his strongly proven national- ism attitude puts the fatwa of KH Hasyim Asy’arie on the obligation to defend the state as a legal fatwa which must be ignored by Muslim scholars and Muslims. Keywords: Ijtihad, law of fiqh, and historical existence. Abstrak: Kajian ini bertujuan untuk meneliti paradigma fiqih sosial KH Ali Yafi e yang dirumuskan sebagai berikut : bagaimana eksistensi historis paradigma fiqih sosial KH Ali Yafi e di Indonesia? bagaimana pembangunan paradigma fiqih sosial KH Ali Yafi e di Indonesia? Dengan menggunakan kerangka keilmuan ushul fiqih, kajian ini menyimpulkan bahwa Pertama, eksistensi historis pemikiran KH Ali Yafi e berkembang dari tradisi keilmuan pesantren yang berciri moderat, sehingga perjuangannya tetap berada dalam garis gerakan keagamaan Islam yang moderat di lingkungan Nahdlatul Ulama, hingga jabatan puncak, Rais Aam PBNU.
    [Show full text]
  • Indonesian Group Declares Statements on Islamic Flags Burning
    Indonesian Group Declares Statements on Islamic Flags Burning [Antonius Herujiyanto AH15_271018] Both the General Chairman and Secretary General of Muhammadiyah [the second largest Islamic community organization in Indonesia], cleric Haedar Nashir and cleric Abdul Mu’ti, have attended a special meeting between Vice-President Jusuf Kalla and the country’s leaders of Islamic organizations in Jakarta on Friday (26 October). It was meant to discuss the burning of “Islamic” flag [the flag with Islamic tenet or “Laa Ilaaha Illa Allah” written on it]. The incidence took place during the commemoration of National Santri [students of Pesantren] Day in Garut, West Java on Monday (22 October). In the meeting, cleric Haedar pointed out three different statements. To highlight that the burning of the flag bearing the Tauhid, an Islamic concept affirming that there is only one God, in Limbangan Garut, has been widely and strongly reacted by Muslims all over the country. Not only should there be immediate and appropriate approaches made to calm them down, but there should also be best solutions to the incidence. To make sure there are official institutions assigned to handle the spreading up of the symbols and attributes of prohibited organizations in the country. To demand that the case of the flag burning be appropriately processed in accordance to the law. According to cleric Haedar, Indonesian Muslims are very sensitive with the respectful Islamic tenet “Laa Ilaaha Illa Allah”. Muhammadiyah would, therefore, express their deep regret at the flag burning incidence. The meeting was also attended by State Secretary Pratikno, Minister of Religious Affairs Lukman Hakim, and both the Indonesian Military (TNI) chief and National Police Chief.
    [Show full text]
  • Respon Terhadap Modernisme
    DINAMIKA NU DAN MODERNISME KEAGAMAAN OLEH: HAMIDAH A. Prawacana Sejarah masuk dan berkembangnya Islam di Indonesia tidak dapat dipisahkan dari keterlibatan kegiatan perdagangan yang berkembang sejak abad ke XI. Adanya kontak dagang tersebut menyebabkan tumbuhnya pemukiman masyarakat muslim di wilayah pesisir kepulauan Nusantara, sehingga lambat laun Islam telah menjadi bagian yang menguasai batin masyarakat Indonesia. Keberadaan Islam di Indonesia tidak terlepas dari kultur masyarakat setempat. Pergumulan Islam dengan kultur yang telah mendarah daging menuntut adanya adaptasi yang kontinu tanpa harus kehilangan ide aslinya. Islam, ketika berhadapan dengan realitas sejarah, akan memunculkan realitas baru yang tidak hanya diakibatkan pergumulan internalnya dalam merespon masalah yang muncul tetapi juga keterlibatannya dalam proses sejarah yang bertindak sebagai subyek yang ikut membentuk keadaan zaman. Salah satu wujud dari fenomena tersebut adalah organisasi NU yang berdiri di Surabaya pada tahun 1926. Organisasi ini dipelopori para kyai yang berpusat di Pesantren-pesantren yang berdasar pada tradisi keilmuan tertentu. M. Ali Haidar menyebutkan bahwa: “ Organisasi NU berkesinambungan menelusuri mata rantai historis sejak abad pertengahan yaitu apa yang disebut Ahlu al-sunnah wal Jama’ah “.1 1 M. Ali Haidar, NU dan Islam di Indonesia: Pendekatan Fiqh dalam Politik, ( Jakarta: Gramedia, 1995), h. 2 NU merupakan suatu organisasi ulama tradisional yang mempunyai jumlah pengikut yang banyak. Martin menyebutkan: “ NU memiliki paling tidak dua puluh juta muslim meskipun tidak terdaftar secara resmi tetapi merasa terikat pada NU melalui ikatan kesetiaan primordial (tradisi pesantren dan kharismatik kyai)”.2 Disamping itu, NU juga merupakan organisasi non-pemerintah yang tergolong besar yang masih mengakar di kalangan bawah. Azyumardi Azra menyebutnya sebagai fenomena rural.3 Disebut demikian karena mayoritas pengikut NU berasal dari masyarakat desa (rural area) yang pola hidupnya masih sederhana dan cenderung tradisional.
    [Show full text]
  • The Politics of the Fatwa
    The Politics of the Fatwa Under review, Journal of Asian Studies Jeremy Menchik Assistant Professor Pardee School of Global Studies Boston University 11 April 2019 Abstract: Fatwas from Islamic organizations are prominent elements of public debates in democratic Indonesia, as well as the broader Muslim world. Yet scholars lack a clear theoretical explanation for the power of fatwas in politics. This paper draws on original archival material to explicate the authority of the fatwas from the Indonesian Council of Ulama (Majelis Ulama Indonesia, MUI), which over the past twenty years has become one of the country’s most influential actors. The paper distinguishes three periods in the growth and transformation of MUI’s authority; starting with charismatic authority and expert authority, MUI later gained regulatory authority, and now uses agenda setting, lobbying, mass mobilization, and the threat of violence. By examining how the power of MUI’s fatwas increased as the organization accrued more forms of authority, this periodization demonstrates that explaining the political power of the fatwa requires understanding the modern organizational authority of Islamic actors. Keywords: Islam, politics, religious authority, Indonesia Acknowledgements: Versions of this essay were presented at the 2018 meeting for the Association for Asian Studies, the Gatty Lecture Series at Cornell University, and Northwestern University. I am indebted to the Centre for Strategic and International Studies for generous access to their clipping library. I am grateful for feedback from Chiara Formichi, Robert Hefner, Sana Jaffrey, Diana Kim, Dominik Müller, Kaija Schilde, Nicholas Rush Smith, Tom Pepinsky, John Woodward, Jeff Wasserstom and three anonymous reviewers. Yoshiko Herrera, Tamir Moustafa, and Scott Straus merit a special thanks for encouraging me to research fatwas long before any of us could articulate why they merit attention.
    [Show full text]
  • Democratic Culture and Muslim Political Participation in Post-Suharto Indonesia
    RELIGIOUS DEMOCRATS: DEMOCRATIC CULTURE AND MUSLIM POLITICAL PARTICIPATION IN POST-SUHARTO INDONESIA DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Political Science at The Ohio State University by Saiful Mujani, MA ***** The Ohio State University 2003 Dissertation Committee: Approved by Professor R. William Liddle, Adviser Professor Bradley M. Richardson Professor Goldie Shabad ___________________________ Adviser Department of Political Science ABSTRACT Most theories about the negative relationship between Islam and democracy rely on an interpretation of the Islamic political tradition. More positive accounts are also anchored in the same tradition, interpreted in a different way. While some scholarship relies on more empirical observation and analysis, there is no single work which systematically demonstrates the relationship between Islam and democracy. This study is an attempt to fill this gap by defining Islam empirically in terms of several components and democracy in terms of the components of democratic culture— social capital, political tolerance, political engagement, political trust, and support for the democratic system—and political participation. The theories which assert that Islam is inimical to democracy are tested by examining the extent to which the Islamic and democratic components are negatively associated. Indonesia was selected for this research as it is the most populous Muslim country in the world, with considerable variation among Muslims in belief and practice. Two national mass surveys were conducted in 2001 and 2002. This study found that Islam defined by two sets of rituals, the networks of Islamic civic engagement, Islamic social identity, and Islamist political orientations (Islamism) does not have a negative association with the components of democracy.
    [Show full text]
  • 9 Opposing Wahhabism: the Emergence of Ultra
    First published in Singapore in 2020 by ISEAS Publishing 30 Heng Mui Keng Terrace Singapore 119614 E-mail: [email protected] Website: <http://bookshop.iseas.edu.sg> All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the ISEAS – Yusof Ishak Institute. © 2020 ISEAS – Yusof Ishak Institute, Singapore The responsibility for facts and opinions in this publication rests exclusively with the the publisher or its supporters. ISEAS Library Cataloguing-in-Publication Data Name(s): Norshahril Saat, editor. | Burhani, Ahmad Najib, 1976-, editor. Title: The new Santri : challenges to traditional religious authority in Indonesia / edited by Norshahril Saat and Ahmad Najib Burhani. Description: Singapore : ISEAS – Yusof Ishak Institute, 2020. | Includes bibliographical references and index. (PDF) Subjects: LCSH: Authority—Religious aspects—Islam. | Islamic religious education—Indonesia. | Islamic preaching—Indonesia. | Islam— Indonesia—21st century. Cover illustration: Febrian Doni Typeset by International Typesetters Pte Ltd Printed in Singapore by Markono Print Media Pte Ltd 00 The New Santri_Prelims_6P_5Aug20.indd 4 4/8/20 8:51 PM CONTENTS About the Contributors viii 1. Introduction 1 Norshahril Saat and Ahmad Najib Burhani PART I: CHALLENGING TRADITIONAL AUTHORITY 2. Religious Authority in Indonesian Islam: Mainstream 13 Organizations under Threat? M. Amin Abdullah 3. “Being Authoritative But No Authority?” Muslim Religious 28 Intellectuals in Shaping Indonesian Islam Discourse Azhar Ibrahim 4. New Contestation in Interpreting Religious Texts: Fatwa, 48 Tafsir, and Shariah and Social Development in Aceh Arskal Salim and Marzi Afriko 6.
    [Show full text]
  • Mabadi' Asyroh Nalar Fikih Sosial Ali Yafie
    Vol. 2, Nomor 1, Januari - Juni 2017 ISSN: 2527-8118 (p); 2527-8126 (e) LP2M IAIN Surakarta Mabadi’ Asyroh Nalar Fikih Sosial Ali Yafie Yulianto Universitas Islam Raden Rahmat Malang Abstract Making a decision in Islamic law must be contextual and give a priority to umma’s benefit (mashlahat) and consider a sense of justice. This purpose portrays the main thought of Ali Yafie’s social fiqh. This research uses a descriptive qualitative method to see social fiqh. The result of this research shows that Ali Yafie’s social fiqh thought by taking mabadi’ asyroh (ten principles) which are: (1) hadul ilmi is methodological process and product of legislation of Islamic law; (2) maudlu’ul ilmi is identification of social problems; (3) tsamrotul ilmi is umma’s benefits; (4) fadlul ilmi is obligation of each Moslem; (5) nisbatul ilmi is maqashid al-syariah and fardlu ‘ain- fardlu kifayah considerations; (6) wadli’ul ilmi is KH. A. Sahal Mahfudz dan K.H. Ali Yafie, (7) ismul ilmi is social fiqh, (8) istimdadul ilmi is Alquran, hadith, al-ijma’, qiyas, rational-holistic integration, reality, and interpreting Islamic texts based on social benefits (mashlahah), (9) hukmul ilmi is wajib kifayah and wajib ‘ain, and (10) masailul ilmi is any social problems. Abstrak Pengambilan keputusan hukum fikih harus bersifat kontekstual dan mengutamakan kemaslahatan dan keadilan yang di antaranya dibuktikan dalam nalar fikih sosial Ali Yafie. Penelitian ini menggunakan metode deskriptif kualitatif untuk melihat fikih sosial. Hasil penelitian ini menunjukkan pemikiran fikih sosial Ali Yafie menggunakan mabadi’ asyroh (sepuluh pilar utama), yaitu (1) hadul ilmi yaitu proses metodologis dan produk legislasi hukum syariat, (2) maudlu’ul ilmi adalah permasalahan sosial (3) tsamrotul ilmi adalah kemashlatan ummat, (4) fadlul ilmi adalah wajib dipelajari setiap muslim, (5) nisbatul ilmi yaitu konsep maqashid al-syariah dan konsep fardlu ‘ain- fardlu kifayah, (6) wadli’ul ilmi adalah KH.
    [Show full text]
  • Muslim Legal Ought in Modern Indonesia. by R. Michael
    Book Reviews / Islamic Law and Society 18 (2011) 116-130 127 Muslim Legal ought in Modern Indonesia. By R. Michael Feener. Cambridge: Cambridge University Press, 2007. Pp. 290. ISBN: 978-0-521-53747-6. £60; $120.99. Michael Feener’s close examination of the intellectual development of Islamic law in Indonesia is an important work that adds to a growing body of literature covering various aspects of Indonesian Islam. ese include works on Muslim organizations and movements,1 Islamic education and Muslim students,2 Qurʾānic exegesis,3 Islamic theology,4 and on Muslim Sufism.5 By offering insights into areas not taken into account by earlier works on Islamic law in modern Indonesia,6 Feener fills in some important gaps. As he states in his preface, the seven chapters of this book examine “the ways in which Indonesian Muslim scholars and activists have formulated new conceptions and interpretations of Islamic law through creative readings and syntheses of diverse materials, including Islamic scriptural sources, classical Muslim jurisprudential texts, and modern Middle Eastern and ‘Western’ academic writings read in light of rapidly evolving social, economic and political contexts” (p. xx). Drawing on Roff,7 Feener points out that three key phenomena have influenced Muslim legal thought in modern Indonesia: voluntary associations, print culture and 1) Taufik Abdullah, Schools and Politics: e Kaum Muda Movement in West Sumatra, 1927-1933 (Ithaca, 1971); Deliar Noer, e Modernist Muslim Movement in Indonesia, 1900-1942 (Kuala Lumpur, 1973); B. J. Boland, e Struggle of Islam in Modern Indonesia (e Hague, 1982); Robert Hefner, Civil Islam: Muslims and Democratization in Indonesia (Princeton, 2000); Bahtiar Effendi, Islam and the State in Indonesia (Singapore, 2003).
    [Show full text]
  • Cyber Bullying Against Indonesian Muslim Leaders Through Social Media
    PSYCHOLOGY AND EDUCATION (2021) 58(1): 5348-5355 ISSN:00333077 Cyber Bullying Against Indonesian Muslim Leaders Through Social Media 1Moch. Syarif Hidayatullah, 2Mohammad Syairozi Dimyathi, 3Abdullah, 4Zubair, 5Rizqi Handayani 1,2,3,4,5Syarif Hidayatullah State Islamic University, Jakarta ABSTRACT The development of social media in Indonesia today enters a new phase. Social media is no longer used to obtain and disseminate information or entertainment, but it is also used to attack someone’s personality. Through slander and hoax information, character assassination is carried out on individuals. This study seeks to portray the negative effects of social media, especially related to cyber violence, character assassination through cyberbullying. This study focuses on cyberbullying of Muslim leaders (ulama) on social media. This abuse can be said as a model of killing new characters towards someone's character in the new public sphere. Through the data of the status, comments, tweets, and memes on Facebook and Twitter, this study found that cyberbullying occurred through social media towards ulama was perpetuated by other Islamic groups, which have different political attitudes and choices. In other words, abuse is the fruit of ideological and political wars, which occur both in the real world and in cyberspace. There is a shift in the Indonesian Muslim community which was previously known to be very respectful to their ulama, and currently they are bold to bully their religious leaders This is a symptom of ambiguity from the conservative turn issue. Norms, traditions, and ethics of the community that shows conservative symptoms, actually show resistance to the values of the conservative community.
    [Show full text]