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Analisis Konflik pada Munas Golkar 2014
Get PDFTulisan ini mengkaji tentang konflik internal yang terjadi pada Partai Golkar tahun 2014. Konflik ini bermula karena kekuasaan Pemerintah bersama Golkarnya yang mengarah pada totaliterisme, menghadirkan kekecewaan dalam masyarakat. Oleh karena itu, pada tanggal 9-11 Juli 1998 Golkar menyelenggarakan musyawarah nasional luar biasa (munaslub) sebagai usaha membenahi kelembagaan Golkar, yang kemudian dinamai ‘Partai Golkar’. Dalam munaslub tersebut, terpilih Akbar Tandjung sebagai ketua umum Partai Golkar. Dengan demikian, eksistensi Partai Golkar tetap berlanjut, meskipun terdapat beberapa perubahan dasar seperti dalam visi dan misinya, yaitu: terbuka, mandiri, demokratis, moderat, mengakar, dan responsif. Bila dikaji dari segi tipologi, kelembagaan, atau pun analisis konflik yang terjadi pada Partai Golkar. Maka hal itu mencerminkan pragmatisme partai politik di Indonesia. This article examines the internal conflicts that occurred in the Golkar Party in 2014. This conflict started because the power of the Government and the Golkar which led to totalitarianism, bring disappointment in society. Therefore, on 9-11 July 1998 Golkar held a outstanding national conference (munaslub) as efforts to reform the institutional Golkar, which was then called \u27the Golkar Party\u27. In the munaslub, was elected Akbar Tandjung as chairman of Golkar party. Thus, the existence of the Golkar Party still continues, although some basic changes such as in the vision and mission, that is: an open, independent, democratic, moderate, deep-rooted, and responsive. When examined in terms of typology, institutional, or analysis of the conflict in the Golkar Party. Then it reflects the pragmatism of political parties in Indonesia
Tipologi Pemikiran Pembaharuan Hukum Islam (Syari’ah) Abdullahi Ahmad Al-Na’im
Get PDFAl-Na’im memiliki pemaham sendiri tentang hukum Islam yang berbeda dengan konsep-konsep dalam ilmu-ilmu hukum Islam. Ia menyebut seluruh hukum Islam dengan sebutan “Syari’ah’, tentu ini bertentangan dengan konsep baku dalam ilmu ushul fiqh atau ilmu fiqh atau ilmu hukum Islam lainnya. Al-Na’im juga menentang sakralisasi Syari’ah karena menurutnya Syari’ah juga hasil penafsiran manusia, sebaliknya dalam ilmu Syari’ah; Syari’ah itu qath’i. Bagi al-Na’im Syari’ah bukan hanya hukum Islam karena istilah yang terakhir ini, merupakan terjemahan tak memadai untuk istilah syari’ah, sementara dalam ilmu hukum Islam; Syari’ah itu tidak persis sama dengan fiqh atau hasil penafsiran akal manusia lainnya. Dengan pemahaman-pemahaman seperti yang telah dikemukakan di atas, banyak pihak menilai bahwa al-Na’im telah melakukan dekonstruksi terhadap hukum Islam. Al-Na’im melakukan rekonstruksi terhadap hukum lama dengan teori/konsep naskh terbalik dimaksud, al-Na’im tidak mempunyai suatu teori baru untuk dapat digunakan mendekonstrusi hukum Islam/Syari’ah. Disinilah perbedaan al-Na’im dengan pemikir-pemikir pembaharu hukum Islam lainnya, seperti Arkoun, al-Jabiri, fazlurrahman, Syahrir dan lain-lain sehingga para pembaharu ini mampu melakukan reformasi dekonstruktif terhadap hukum Islam ( Syari’ah historis), sementara al-Na’im hanya mampu melakukan reformasi rekonstruktif.Al-Na\u27im had own understanding on Islamic law which was different from concepts in Islamic law sciences. He called the whole of Islamic law known as \u27Shariah\u27, this certainly was contrary to the basic concepts in usul fiqh or the science of fiqh or Islamic jurisprudence. Al-Na\u27im also opposed sanctification of Shariah because according to him Shariah was also the result of human interpretation, contrary to shari\u27a sciences; Shari\u27ah was qath’i. For al-Na\u27im Shariah was not only Islamic law because the latter term was an inadequate translation for the term of Shari\u27ah. While in the science of Islamic law; Shari\u27ah was not exactly the same as fiqh or the result of other human mind interpretation. By the understandings as noted above, many parties evaluated that al-Na\u27im had done deconstruction toward Islamic law. Al-Na\u27im did reconstruction of the old law with the theory / concept naskh reverse, al-Naim did not have a new theory to be used to deconstruct Islamic law / Shariah. This was the difference of al-Na\u27im from thinkers the reformer of Islamic law, such as Arkoun, al-Jabri, fazlurrahman, Syahrir and others so that the reformers were able to reform deconstructive toward Islamic law (Shariah historical), while al -Na\u27im was only able to perform reconstructive reform
Pengembangan Model Pembangunan Ummat Melalui Lembaga Filantropi Islam Sebagai Bentuk Dakwah bil Hal
Get PDFMakalah ini mengkaji mengenai dakwah bil hal. Dakwah bil-hal yang merupakan salah satu metode dalam berdakwah menjadi bagian yang mempertemukan dengan konsep filantropi dalam Islam. Dalam ajaran Islam, wacana filantropi sesungguhnya sudah ada dan melekat dalam sistem teologi yang dimilikinya dan telah dipraktekkan sejak dahulu dalam bentuk zakat, wakaf, dan sebagainya. Program-program filantropi yang dalam pelaksanaannya membantu memperbaiki kondisi ummat dalam bidang pendidikan, kesejahteraan, kesehatan, menjauhkan dari kefakiran dan meningkatkan kualitas hidup adalah bagian dari ajaran Islam. Bentuk-bentuk pelaksanaan filantropi inilah yang merupakan bentuk dakwah bil hal. Melalui kegiatan meredistribusi kekayaan, memberikan santunan dan banyak lagi kegiatan amal lainnya sebagaimana halnya dalam filantropi Islam, maka pelaku-pelaku atau mediator yang menjalankan kegiatan meredistribusi kekayaan ini menjadi penting, melakukan aksi nyata dalam perbaikan kondisi umat (dakwah bil hal). Program filantropi dalam bentuk CSR yang telah dijalankan oleh Perbankan Syariah di Indonesia telah menyentuh aspek-aspek penting dalam rangka pembangunan umat, seperti: kesehatan, pendidikan dan kesejahteraan. This paper examined about dakwah bil hal. Da\u27wah bil-hal was one method of preaching that became part that brought with the concept of philanthropy in Islam. In Islamic doctrine, philanthropy discourse in fact already existed and was inherent in theological system and had been practiced since long ago in the form of zakat, waqf, and so on. Philanthropic programs in implementation helped improve the condition of the Ummah in the areas of education, welfare, health, estranged from poverty and improved the quality of life was part of the doctrine of Islam. The forms of implementation of philanthropy were what a form of dakwah bil hal was. Through the activities of redistribute wealth, providing compensation and many other charitable activities, as well as in the Islamic philanthropy, the actors or the mediator who ran the activities of wealth redistributed to be important, the real action in improving the condition of the people (Da\u27wah bil hal). Philanthropy program in the form of CSR that had been run by the Islamic Banking in Indonesia had touched important aspects in the development of people, such as health, education and welfare
‘Illat dan Pengembangan Hukum Islam
Get PDFMakalah ini mengkaji tentang perkembangan hukum Islam dan latarbelakang lahirnya illat. Dari hasil kajian yang dilakukan, maka dapat disimpulkan bahwa; pertama, dilihat dari segi eksistesinya, ‘Illat memegang peranan penting dalam rangka pengembangan hukum Islam dan atas dasar ini maka para Ulama telah merumuskan satu kaidah yang menyebutkan, “Hukum akan selalu terkait dengan ‘illatnya, ada illat ada hukum dan bila ‘illat tidak ada maka hukum menjadi tiada”. Kedua, bahwa ‘illat menjadi sarana penting yang tidak terpisahkan dalam penetapan hukum, baik yang terkait dengan perubahan hukum maupun pengembangan hukum itu sendiri. Ketiga, bahwa dalam kaitannya dengan pengembangan hukum kegiatan yang dilakukan adalah menentukan apa yang menjadi dasar dari suatu ketentuan hukum, kemudian memperluas penerapan/pemberlakuannya kepada persoalan-persoalan yang tercakup di dalamnya. This paper examined the development of Islamic law and the birth illat background. From the results of the study conducted, so it could be concluded that; The first, it could be seen from side of its existence, \u27illat held an important role in the development of Islamic law and on this basis then the muftis had formulated a rule that said, "The law will always be related with \u27illat, there is illat no law and when \u27illat is nothing then the law becomes nothing ". Second, that \u27illat became an important tool that could be separated in decree of the law, both related to changes in the law and the development of the law itself. Third, that in relation to the law development that the activities would be done was to determine what the basis of law certainty, then expand the implementation / enforcement to issues covered in it
Relevansi Sistem Khilafah Hizbut Tahrir Indonesia (HTI) Dengan Sistem Negara Islam Modern
Get PDFHizbut Tahrir adalah organisasi politik Islam yang independen. Organisasinya memiliki kekhasan seperti; berasaskan syari’at Islam, ide dan aksi politiknya bukan politik praktis tetapi politik-ideologis, konseptual, rasionalis dan non-kekerasan. Hizbut Tahrir mengkonsepsikan politik sebagai al-ri’ayah al-syuuni al-ummah; tanggung jawab untuk menguasai kepentingan dan kemaslahatan umat. Sebab itu, pemikiran dan aktivitasnya dimantapkan pada tataran politik sebagai wujud pelaksanaan urusan umat. Dalam konteks gerakan pendirian khilafah menurut Hizbut Tahrir Indonesia ada dua. Pertama, gagasan-gagasan tentang sistem pemerintahan Islam harus berbentuk khilafah artinya bukan berbentuk republik, diktator, kekaisaran, monarkhi, federal atau sistem demokrasi; pilar-pilar pemerintahan Islam harus ditegakkan atas dasar kedaulatan di tangan syara’, kekuasaan hanyalah milik umat, mengangkat satu khalifah hukumnya wajib dan hanya Khalifah yang berhak mengadopsi terhadap hukum-hukum syara’; struktur lembaga negara Khilafah harus ada Khalifah, Muawin at Tafwidh, Mu’awin at Tanfidz, Wali, Amir al Jihad, Al Qadhi, Mashalih Daulah, dan Majelis Umat; rancangan undang-undang dasar dan sistem Islam memiliki keunggulan-keunggulan di bidang politik, ekonomi, pendidikan, pergaulan dan pidana. Kedua, strategi Hizbut Tahrir dalam upaya penegakan Khilafah berupa pembinaan intensif melalui halqah-halqah; pembinaan umum melalui pengajian-pengajian umum di masjid-masjid, gedung-gedung dan tempat-tempat umum, melalui media massa, buku-buku dan selebaran-selebaran dan penerbitan majalah bulanan dan bulletin mingguan; pergolakan pemikiran untuk menentang kepercayaan, aturan dan pemikiran-pemikiran kufur; perjuangan politik berbentuk berjuang menghadapi negara kafir imperialis yang menguasai dan mendominasi negara-negara Islam, mengadopsi kemaslahatan umat dan melayani seluruh urusannya sesuai dengan hukum-hukum syara’. Sistem khilafah tetap relevan dengan sistem negara Islam modern sehingga sangat rasional untuk diperjuangkan dan didukung oleh seluruh umat Islam. Dalam melakukan aktivitasnya Hizbut Tahrir hanya membatasi aktivitasnya dalam dua aspek yaitu dakwah intelektual (fikriyah) dan dakwah politis (siyasiyah) serta tidak menggunakan kekuatan fisik (laa madiyah). Semua pemikiran dan aktivitasnya senantiasa muncul dan berlandaskan pada aqidah Islamiyah.Hizb ut-Tahrir is an independent Islamic political organization. His organization has its peculiarities such as; berasaskan Shari\u27ah, ideas and political action is not practical politics but political-ideological, conceptual, rationalists and non-violence. Hizb ut-Tahrir political conceived as al-ri\u27ayah al-syuuni al-umma; responsibility for the control of the interest and benefit of the people. Therefore, thinking and activity strengthened at political level in terms of carrying the affairs of the people. In the context of the establishment of Khilafat movement Hizb ut-Tahrir Indonesia by two. First, the ideas of the Islamic system of government must take the form of caliphate means not a republic, dictator, empire, monarchy, federal and democratic system; the pillars of the Islamic government must be established on the basis of sovereignty in the hands of Personality \u27, power belongs to the people, lifting the caliph is obligatory and only Khalifah has the right to adopt the laws Personality\u27; structure of the Khilafah state institutions there should be Caliph, Muawin at Tafwidh, Mu\u27awin at tanfidh, Wali, Amir al Jihad, al-Qadi, Mashalih Daulah, and the Assembly of the People; the draft constitution and Islamic system has advantages in the fields of politics, economics, education, and criminal association. Second, the strategy of the Hizb in efforts to uphold the Caliphate in the form of intensive training through halqah-halqah; general guidance through common study groups in mosques, buildings and public places, through the mass media, books and leaflets and publishing a monthly magazine and weekly newsletter; upheaval rationale for opposing beliefs, rules and ideas of kufr; political struggle shaped battling imperialist infidel countries who control and dominate the Islamic countries, adopted the benefit of the people and serving the whole affair in accordance with the laws of Personality\u27. Caliphate system remains relevant to modern Islamic state system so it is rational to be fought and supported by all Muslims. In conducting its activities Hizb just restrict its activities in two aspects: intellectual da\u27wah (fikriyah) and political propaganda (Siyasiyah) and do not use physical force (laa Muhammadiyah). All the thoughts and activities continue to emerge and be based on aqidah Islamiyah
Eksistensi Taubat dan Syubhat dalam Pelaksanaan Hudud (Studi terhadap Pandangan Imam Abu Hanifah)
Get PDFThis research paper discusses about Imam Abu Hanifah’s perspective on the existence of taubat and syubhat in hudud implementation. This study summarizes that the meaning of taubat according to Imam Abu Hanafah is very different from the other Muslim experts who can abort repentance only in terms of hadd hirabah (robbery), but cannot be applied for the other cases. Moreover, his perspective on syubhat is very broad compared to the other experts if it is related to hudud. Based on his, it cannot be imposed on hudud but to takzir. Hudud can be done if it does not have syubhat elements
Konsep Qath’iy-Zhanniy serta Implikasinya dalam Istinbath Hukum
Get PDFThis article is the result of research that reviewing the concept qath\u27iy and zhanniy. In addition, also discussed how the existence of nash indicated (dilalah) by nash word. From the results of this study, the findings obtained are: first, that the concept qath\u27i and zhanniy as one of the devices in doing istinbath which rests on the principles of language is very useful in order to ensure legal charge indicated by nash word. Second, the concept of qath\u27iy and zhanniy also a means to ensure the existence of a proposition both in terms of existence of nash and also the dilalah. Knowing the existence (wurud) and nash of dilalah in reviewing Islamic law is a necessity. Third, the concept of qath\u27iy and zhanniy is a means to distinguish the clear and unclear text, because the nash of qath\u27iy or zhanniy each has it’s own characteristics that will influence and determine the conclusion of the legal charge indicated by the word. In addition, the concept of qath\u27iy and zhanniy also serves as a means for the development of Islamic law
Rekonstruksi Konsep Ijtihad: Studi Pemikiran Ben’umar tentang al-Ijtihad fi al-Waqi’
Get PDFThis paper is the result of a research that evaluating the reconstruction the concept of ijtihad, by discuss the idea of al-Ijtihad Ben\u27umar fi al-waqi’. This paper concludes that Al-Ijtihad fi al-waqi’ is actually a form of collective ijtihad (al ijtihad al-jama\u27i), by gathering the experts of shari\u27ah law (fuqaha` ash-shar\u27i) and experts Researchers and scientists (khubara` al-\u27ashr). Because experts know the nash purposes, while researchers and scientists (al-khubara`) know the reality (al-waqi’), the effects in the future (ma\u27alat = future effect) and challenges (tahaddiyat). The idea of formulating the concept of al-ijtihad fi al-waqi’ emerged based on a premise that ijtihad is a creation of experts to implement Islamic law in society. Therefore, the concept of ijtihad experienced a significant development, start from using the nash from the language aspects, continue to the using of logic. At the moment when the situation people are increasingly develop, then the creation of ijtihad become a necessary to developed, for example in the form of al-ijtihad fi al-waqi’ . About the source of the formation of the concept of al -ijtihad fi al-waqi’ comes from theory about the functions of nash, al-manath theory in Islamic law, and supported by the theory of al-mashlalah al-mursalah
Al-Ukhuwah al-Ijtima’iyah wa al-Insaniyah: Kajian terhadap Pluralisme Agama dan Kerjasama Kemanusiaan
Get PDFThe Results of this study discusses about religious pluralism and humanitarianism cooperation. The Paradigm of freedom and islamic consideration concern the doctrine of human equality. This equality can established the brotherhood and friendship between religions in social life based on humanity for the realization of social order together. To achieve religious harmony and inter-religious cooperation and harmonious and qualities, should be based on the factors and elements that are universal, ie factors and elements of humanity based on religious view. When the universal elements and factors that can be used effectively. Meanwhile, to realize the harmony of religious life and inter-religious cooperation requires elements and external factors, such as the state and the government