International Law Study Concerning Termination of Diplomatic Relationships by Arab Countries Against Qatar

The practice of unilateral termination of diplomatic relations between countries such as Saudi Arabia, Egypt, Bahrain, Libya, United Arab Emirates, Yemen and the Maldives against Qatar due to reason that Qatar is 'accused' of supporting, funding and embracing terrorism, extremism and sectarian organizations are normal matters in international law. Such ebb and flow of diplomatic relations are common among countries, although in fact no state in the world can live alone therefore requiring cooperative relations with other countries, no positive side of termination of diplomatic relationship, this can be seen in practice of countries against Qatar. The actions of several States against Qatar may be justified as part of the sovereignty of the state which cannot be intervened by any State under the warranty granted by Article 2 of the United Nations Charter. Keywords: termination of diplomatic relations, Arab countries, Qatar, international law

‘NOT A RELIGIOUS STATE’ A study of three Indonesian religious leaders on the relation of state and religion

This article explores the concept of a ‘secular state’ offered by three Indonesian religious leaders: a Catholic priest, Nicolaus Driyarkara (1913–1967), and two Muslim intellectuals who were also state officials, Mukti Ali (1923–2004) and Munawir Sjadzali (1925–2004). All three, who represented the immediate generation after the revolution for Indonesian independence from the Dutch (1945), defended the legitimacy of a secular state for Indonesia based on the state ideology Pancasila (Five Principles of Indonesia). In doing so, they argued that a religious state, for example an Islamic state, is incompatible with a plural nation that has diverse cultures, faiths, and ethnicities. The three also argued that the state should remain neutral about its citizens’ faith and should not be dominated by a single religion, i.e. Islam. Instead, the state is obliged to protect all religions embraced by Indonesians. This argument becomes a vital foundation in the establishment of Indonesia’s trajectory of unique ‘secularisation’. Whilst these three intellectuals opposed the idea of establishing a religious or Islamic state in Indonesia, it was not because they envisioned the decline of the role of religion in politics and the public domain but rather that they regarded religiosity in Indonesia as vital in nation building within a multi-religious society. In particular, the two Muslim leaders used religious legitimacy to sustain the New Order’s political stability, and harnessed state authority to modernise the Indonesian Islamic community

Sukarno, Islam dan Nasionalisme

XVII, 196 p. : 23 cm

Sukarno, Islam dan Nasionalisme

XVII, 196 p. : 23 cm

Soekarno, Islam, dan nasionalisme: Rekonstruksi pemikiran Islam - Nasionalis

Jakartaxvii, 196 p.; 21 cm

sejarah peradaban islam : dirasah islamiyah II

xiv, 338 hlm., 21 c

Sejarah peradaban Islam

Materi buku ini dengan uraian sejarah peradaban islam-nya menjadi bahan yang sangat penting dan berguna bagi mereka yang berminat pada studi ke-islaman, antara lain mahasiswa dan pengajar dari fakultas fakultas keagamaan di perguruan tinggixiv, 338 hlm, 20,5 x 13,5 c

Sejarah peradaban islam : dirasah islamiyah ii tahun 2016

Sejarah peradaban islam dibagi menjadi 3 periode, klasik, pertengahan dan modern. Pada periode klasik kebudayaan dan peradaban islam identik dengan kebudayaan dan peradaban arab sejalan dengan dominasi bangsa arab dalam pemerintah dan bahasa.xiv, 338 hlm, 20,8 x14,4 c