Theological Responses to the Concepts of Democracy and Human Rights: The Case of Contemporary Indonesian Muslim Intellectuals

Almost all governments in the world, including authoritarian, claiming that their political system is democratic. However, not all governments in the Muslim world accept this system. Among the 'ulama and Muslim intellectuals themselves there are differences of opinion about the system and the concept of democracy. In general, the modernist Muslim groups accept this system, because he was judged to be compatible with Islam, while Muslim groups "fundamentalist" and mostly conservative Muslims reject this system, because it supposedly excludes the sovereignty of God.The problem that often arises is how to implement human rights in Islamic societies. Then in 1990 the Muslim countries which are members of the Organization of the Islamic Conference (OIC) issued a "Cairo Declaration of Human Rights in Islam" , after over 13 years of discussing this issue among its members. Thus, there are two declarations for the people of Islam, namely: Cairo Declaration on the top and the "Universal Declaration of Human Rights".DOI: 10.15408/sdi.v3i1.81

Sharia and Politics in The Context of Globalization and Society 5.0

This article aims to describe and analyze globalization and its impact on Islamic politics and Islamic law (sharia) in the modern era. Globalization has brought about a new set of ethics and norms in human relations which in some ways have led to changes in worldviews as well as social, economic, and political systems in the world. Most Muslim scholars accept it, including the  influence  of Western  civilization,  with  certain  adjustments  that  refer  to Islamic teachings and national identity. In most Muslim countries, globalization has  affected  changes  in  state  systems,  such  as  nation-state,  democracy,  and protection of human rights. In addition, globalization has affected the status of Islamic law, especially in the form of secularization of national law, although this was later revised with efforts of Islamization of national law. Globalization also  has  an  impact  on  the  need  to  reinterpret  several  provisions  of  Islamic law that are not in line with modern perspectives and challenges, especially provisions  related  to  society  5.0,  such  as  legitimizing  digital  transactions, peaceful relations between Muslims and non-Muslims, and the understanding of defensive jihad.Keywords: globalization; Islamic politics; Islamic law AbstrakArtikel  ini  bertujuan  untuk  mendeskripsikan  dan  menganalisis globalisasi dan dampaknya terhadap politik Islam dan hukum Islam (syariah) di era modern. Globalisasi telah membawa seperangkat etika dan norma baru dalam hubungan manusia yang dalam beberapa hal menyebabkan perubahan pandangan dunia serta sistem sosial, ekonomi, dan politik di dunia. Sebagian besar  ulama  dan  intelektual  Muslim  menerimanya,  termasuk  pengaruh peradaban  Barat,  dengan  penyesuaian  tertentu  yang  mengacu  pada  ajaran Islam dan identitas bangsa. Di sebagian besar negara Muslim, globalisasi telah mempengaruhi perubahan sistem negara, seperti nation-state, demokrasi, dan perlindungan hak asasi manusia. Selain itu, globalisasi telah mempengaruhi status  hukum  Islam,  terutama  dalam  bentuk  sekularisasi  hukum  nasional, meskipun kemudian direvisi dengan upaya Islamisasi hukum nasional. Globalisasi  juga  berdampak  pada  kebutuhan  untuk  menafsirkan  kembali beberapa  ketentuan  hukum  Islam  yang  tidak  sejalan  dengan  perspektif  dan tantangan modern, terutama ketentuan yang terkait dengan masyarakat 5.0, seperti legitimasi transaksi digital, hubungan damai antara Muslim dan non- Muslim, dan pemahaman tentang jihad defensif.Kata Kunci: globalisasi; politik Islam; hukum Isla

Islam Dan Hak Asasi Manusia: Penegakan Dan Problem Ham Di Indonesia

: Islam and Human Right: Its Application and Problems in Indonesia. This paper explains the compatibility of Islam and human rights as well as efforts to protect human rights in Indonesia as a Muslim country. This paper thus rejects the opinion of a number of observers about the incompatibility or conflict between Islam and human rights just because of the fact that the majority of Muslim countries does not fully protect and enforce human rights. Since the beginning, Islam has recognized the protection of human rights, which were then formulated by the ulama with the concept of maqâsid al-sharî‘ah (objectives of shari'ah). As a Muslim country, Indonesia in the Reform era has committed to the protection and enforcement of human rights in line with the implementation of substantive democracy. Yet there remain a number of problems or obstacles in the protection of human rights caused by several factors, be they substantive, structural or cultural. The government, parliament as well as civil society and religious organizations have conducted efforts to solve the problems and obstacles

ISLAM DAN HAK ASASI MANUSIA: Penegakan dan Problem HAM di Indonesia

Abstrak: Tulisan ini menjelaskan kompatibilitas Islam dan HAM serta upaya-upaya penegakan dan perlindungan HAM di Indonesia sebagai salah satu negara Muslim. Tulisan ini dengan demikian menolak anggapan sejumlah pengamat tentang ketidaksesuai- an atau pertentangan antara Islam dengan HAM, terutama karena sebagian besar negara-negara Muslim kini belum sepenuhnya melindungi dan menegakkan HAM. Sejak awal Islam telah mengakui perlindungan hak asasi manusia (HAM), yang kemudian dirumuskan oleh para ulama dengan konsepmaqâshid al-syarî‘ah (tujuan syari’ah). Sebagai salah satu negara Muslim, Indonesia di era Reformasi ini telah berkomitmen untuk melakukan perlindungan dan penegakan HAM sejalan dengan penerapan sistem demokrasi secara substantif. Hanya saja, kini masih ada sejumlah masalah atau kendala dalam perlindungan HAM ini, baik yang bersifat substantif, struktural maupun kultural. Pemerintah, DPR sertacivil society dan organisasi-organisasi keagamaan telah melakukan upaya-upaya untuk mengatasi persoalan dan kendala itu.Abstract: Islam and Human Right: Its Application and Problems in Indonesia. This paper explains the compatibility of Islam and human rights as well as efforts to protect human rights in Indonesia as a Muslim country. This paper thus rejects the opinion of a number of observers about the incompatibility or conflict between Islam and human rights just because of the fact that the majority of Muslim countries does not fully protect and enforce human rights. Since the beginning, Islam has recognized the protection of human rights, which were then formulated by the ulama with the concept of maqâsid al-sharî‘ah (objectives of shari’ah). As a Muslim country, Indonesia in the Reform era has committed to the protection and enforcement of human rights in line with the implementation of substantive democracy. Yet there remain a number of problems or obstacles in the protection of human rights caused by several factors, be they substantive, structural or cultural. The government, parliament as well as civil society and religious organizations have conducted efforts to solve the problems and obstacles.Kata Kunci: hak asasi manusia, Islam, tanggung jawab manusia, maqâsid al- sharî‘ah, kebebasa

Hubungan Agama dan Negara dalam Konteks Modernisasi Politik di Era Reformasi

Abstract: The Relationship of Religion and State within the Context of Political Modernisation in the Reform Era. Political modernization in Indonesia to some extent has brought about political secularization. Yet, in the Pancasila state, the process will not lead to a secular state. The relationship between religion and the state is an intersectional relationship, neither fully integrated nor completely separate. In the reform era, democratic political modernization has implications on the emergence of new political parties, including Islamic parties. On the other hand, the freedom of expression in certain cases has led to disputes and conflicts that can disrupt social harmony and national integration. In this context, religion can provide a positive contribution as an integrative factor that values social diversity, and not as a disintegrative factor that supports social exclusivism.Keywords: political modernization, secularization, religion and public policy, religion, religion and political participation, religion and national integrationAbstrak: Hubungan Agama dan Negara dalam Konteks Modernisasi Politik di Era Reformasi. Modernisasi politik di Indonesia dalam tingkat tertentu telah menimbulkan sekularisasi politik. Namun, di negara yang berideologi Pancasila ini, proses itu tidak akan mengarah kepada negara sekuler. Hubungan antara agama dan negara adalah hubungan persinggungan, tidak sepenuhnya terintegrasi dan tidak pula sepenuhnya terpisah. Di era reformasi ini, modernisasi politik yang demokratis beri mplikasi kepada munculnya partai-partai politik baru, termasuk partai-partai Islam. Di sisi lain, ekspresi kebebas an dalam kasus-kasus tertentu telah menimbulkan perselisihan dan konflik yang bisa mengganggu harmoni sosial dan integrasi bangsa. Dalam konteks inilah agama dapat memberikan kontribusi yang positif sebagai faktor integratif yang menghargai kem ajemukan masyarakat dan bukan sebagai faktor disintegratif yang mendukung eksklusifisme dalam masyarakat.Kata Kunci: modernisasi politik, sekularisasi, agama dan kebijakan publik, agama dan partisipasi politik, agama dan integrasi nasionalDOI: 10.15408/ajis.v13i2.937</p

Hubungan Tingkat Pengetahuan Pedagang Dengan Keberadaan Formalin Pada Ikan Asin Teri Nasi Di Pasar Tradisional Surakarta

Formalin is a food additive that is prohibited because it is harmful to health. The examination that has been carried out by the Central Java BPOM at the Surakarta Traditional Market shows that there are several types of foods that contain formaldehyde, one of which is processed fish. The presence of formalin in salted fish shows the lack of knowledge that traders have in choosing products from distributors, because knowledge is the main capital in determining the behavior of traders in choosing salted fish that is not formalin in food ingredients. This study aims to determine the relationship between the level of knowledge of traders and the presence of formalin in anchovy salted fish in the Surakarta Traditional Market. This type of research is observational with a cross sectional approach. Research locations in Surakarta Traditional Markets are Sidodadi Market, Nongko Market, Legi Market, Nusukan Market and Harjodaksino Market. The population of this research is 33 traders of anchovy salted fish and anchovy salted fish sold in Surakarta Traditional Market which were taken by purposive sampling technique. Formalin analysis uses a test kit, while the analysis of traders' knowledge of formalin uses a questionnaire. Next, a chi-square test is carried out to determine the relationship between traders' knowledge of formalin and the presence of formalin. The results showed that 12 of the 33 samples of salted fish contained formalin, including Sidodadi Market 3, Legi Market 3, Nongko Market 2, Nusukan Market 2, and Harjodaksino Market 2. Analysis of knowledge about formaldehyde showed that 18 sellers had good knowledge and 15 people had good knowledge. poor knowledge. The results of the chi square analysis showed that there was no relationship between the knowledge of traders and the presence of formalin in anchovy salted fish with a significance value of 0.261 > 0.05. There is a possibility that traders do not know whether the salted fish sold is formalin because traders only take merchandise and resell it, it is necessary to routinely monitor the circulation of salted anchovy fish with formalin in the Surakarta Traditional Market from related agencies such as the Trade Service, Health Service and BPOM

Epistemologi Fikih Siyâsah

Abstract: Epistemology of Fiqh Siyâsah. Islam is not merely a theological system but also a social and state system. The ulamas through their ijtihad formulated Islamic teachings on state in ‘ilm al-siyâsah al-Islâmiyyah or fiqh siyâsah (Islamic political knowledge). This is defined as “knowledge that deals with managing Islamic state affairs in terms of systems and laws that are in line with the Islamic principles, even if there is no certain argumentation (from the Quran and the Sunnah)”. This knowledge has grown dynamically, because it can interact with political ideas and systems from the outside as well as local culture, including with the modern political system.Keywords:  fiqh siyâsah, siyâsah syar‘iyyah, islamic political thought, islamic political system, the theory of Islamic politicAbstrak: Epistemologi Fikih Siyâsah. Islam tidak hanya mencakup sistem kepercayaan dan ibadah, tetapi juga sistem kemasyarakatan dan kenegaraan. Para ulama dengan ijtihad mereka merumuskan ajaran-ajaran Islam tentang negara ini dalam ‘ilm al-siyâsah al-Islâmiyyah atau fikih siyâsah (ilmu politik Islam). ‘Ilm al-siyâsah ini didefiniskan sebagai “ilmu yang membahas tentang pengaturan urusan-urusan negara Islam dalam hal sistem dan undang-undang yang sejalan dengan dasar-dasar Islam meskipun dalam pengaturan ini tidak ada dalil tertentu (dari Alquran maupun Hadis)”. Ilmu ini berkembang dengan dinamis karena ia bisa berinteraksi dengan gagasan dan sistem politik dari luar serta budaya lokal, termasuk dengan sistem politik modern.Kata Kunci: fikih siyâsah, siyâsah syar‘iyyah, pemikiran politik Islam, sistem politik Islam, teori politik IslamDOI: 10.15408/ajis.v12i1.977</p