From: Sunny <am...@tele2.se>
>To: undisclosed-recipi...@yahoo.com
>Sent: Monday, February 6, 2012 7:48 PM
>Subject: [proletar] Paradoks Islam Indonesia + Insight: How Islamic are
>Islamic countries? A rejoinder
>
>
>
>
>Ref: Bagi yang mau membaca artikel Scheherazade S. Rehman and Hossein Askari
>bisa download pada :
>http://www.mendeley.com/research/islamic-islamic-countries-11/
>
>http://www.analisadaily.com/news/read/2012/02/04/33586/paradoks_islam_indonesia/#.Ty_G1fnPzRU
>
>Sabtu, 04 Feb 2012 00:52 WIB
>
>Paradoks Islam Indonesia
>Oleh : Ahmad Khotim Muzakka.
>Dalam sebuah pengajian di DI Yogyakarta, Pengasuh Pesantren Raudlatuth
>Thalibin, Rembang Kyai Ahmad Mustofa Bisri menerangkan bahwa yang paling
>bertanggungjawab terhadap kondisi Indonesia saat ini adalah orang Muslim. Itu
>karena orang Islam merupakan kelompok terbesar yang menghuni negara Maritim
>ini. Pada tahun 2010, umat Islam mencapai angka 85,1 persen dari total
>240.271.522 penduduk Indonesia. Gus Mus, sebutan akrab beliau, melanjutkan
>umat Islam lah yang harus berdiri, berbaris di depan dan bertanggungjawab atas
>keterpurukan bangsa ini.
>
>Pernyataan tersebut bukan hendak menegaskan kelompok agama yang lain yang
>bertanggungjawab terhadap nasib Indonesia. Melainkan karena lebih pada
>kuantitas penduduk Indonesia yang didominasi orang Islam. Gus Mus mengandaikan
>diadakannya survei tentang umat Islam yang mempunyai Al-Quran di rumah.
>Kemudian dilanjutkan dengan pertanyaan lanjutan; berapa persen yang membaca,
>berapa persen yang memahami, dan yang lebih penting berapa persen yang
>mengamalkan.
>
>Jika survei semacam ini dilaksanakan, Gus Mus optimis segala bentuk
>permasalahan di Indonesia bisa dipecahkan lahan-perlahan. Karena semua kitab
>suci-sebenarnya tidak hanya kitab suci umat Islam-mengajarkan hal-hal baik.
>Terutama perkara yang berhubungan dengan hajat hidup orang banyak.
>
>Pesan Penting
>
>Peringatan itu seperti relevan dengan hasil penelitian Sheherazade S. Rehman
>dan Hossein Askari dari The George Washington University. Kedua peneliti itu
>menempatkan Indonesia pada peringkat ke-140 dari 208 negara dalam sebuah
>penelitian bertajuk "How Islamic are Islamic Countries" (Global Economy
>Journal: 2010). Negara yang menempati posisi puncak adalah Selandia Baru,
>disusul Luxemburg di urutan kedua.
>
>Ada empat indikator yang digunakan dua peneliti ini untuk mengukur sejauh mana
>sebuah negara dikategorikan sebagai yang Islami. Pertama, sistem ekonomi dan
>prinsip keadilan dalam politik serta kehidupan sosial. Kedua, sistem
>perundang-undangan dan pemerintahan. Ketiga, hak asasi manusia dan hak
>politik. Keempat, ajaran Islam berkaitan dengan hubungan Internasional dan
>masyarakat non-Muslim. Sedangkan indikator yang bersifat personal yakni;
>ajaran Islam mengenai hubungan seseorang dengan Tuhan dan hubungan sesama
>manusia, tidak disertakan.
>
>Dari keempat indikator yang dijadikan acuan, terlihat bahwa Indonesia sebagai
>negeri berpenduduk Muslim terbesar di dunia belum benar-benar menerapkan
>prinsip-prinsip utama ber-Islam, terutama kaitannya dengan negara. Banyaknya
>kecurangan di bidang politik, timpangnya perekonomian dan kesejahteraan
>masyarakat, serta merebaknya korupsi yang merajalela menjadikan Indonesia
>menempati peringkat yang "mengecewakan". Hal ini tentu menjadi koreksi
>besar-besaran terhadap ke-Islam-an Indonesia yang bangga dengan kuantitas.
>Sedangkan masalah kualitas ber-Islam, yang disertai segala atributnya, belum
>menjadi perhatian utama.
>
>Penelitian itu cukup mengejutkan. Dari 56 negara OKI, yang memperoleh nilai
>tertinggi adalah Malaysia (urutan ke-38), Kuwait (48), Uni Emirat Arab (66),
>Maroko (119), Arab Saudi (131), Indonesia (140), Pakistan (147), Yaman (198),
>dan terburuk adalah Somalia (206). Sedangkan negara Barat yang dinilai
>mendekati nilai-nilai Islam adalah Kanada di urutan ke-7, Inggris (8),
>Australia (9), dan Amerika Serikat (25).
>
>Hasil penelitian itu, sudah selayaknya menjadikan negara Indonesia mau
>menginstrospeksi terhadap keislamannya selama ini. Sebagai bangsa yang masih
>terus belajar, mestinya kita terpacu untuk memperbaiki diri. Abdurrahman Wahid
>(Islamku, Islam Anda, Islam Kita) menegaskan bahwa baik moralitas sekuler dari
>sebuah ideologi duniawi seperti Komunisme, maupun moralitas agama yang
>digunakan dalam pengembangan sistem politik, haruslah dibaca sebagai
>keniscayaan sebuah pemerintahan yang benar-benar bertanggung jawab pada
>rakyat. Gus Dur tidak membedakan antara negeri yang menyatakan diri sebagai
>negara Islam atau negara sekuler. Yang terpenting adalah negara itu menerapkan
>prinsip yang mendukung hal itu terwujud.
>
>Nah, melihat kesemrawutan Indonesia yang tak hanya di bidang politik, ekonomi,
>dan sosial, melainkan juga pada sikap berbudaya manusianya, bangsa Indonesia
>mesti memahami bahwa Islam bukan sebatas penamaan belaka. Islam merupakan
>perkara yang tak cukup dilisankan, juga dituliskan. Lebih dari itu Islam
>adalah pengamalan. Melihat hasil penelitian di atas, kita boleh mengajukan
>pertanyaan, benarkah negara-negara Barat lebih Islami daripada negara-negara
>yang mengaku diri sebagai negara Islam? Ini perkara pelik, namun kita mesti
>menginsafi diri agar bisa memandang lebih jernih dan lebih adil menilai
>pribadi.
>
>Lebih parahnya, Islam sering dijadikan tameng untuk berlindung atas
>ketidakpatutan dalam hukum positif. Sekadar contoh, apa yang dikatakan Ozhak
>Sihotang, pengacara Sofyan Usman terkait dugaan korupsi kliennya sangat tidak
>pantas diutarakan. Katanya, "saat itu Pak Sofyan kan anggota Banggar DPR juga.
>Saat itu membantu memperjuangkan anggaran Otorita Batam, dan cair Rp 85
>miliar. Pak Sofyan tidak meminta apa-apa, hanya meminta agar dibantu dalam
>pembangunan masjid. "Jadi itu proyek akhirat, tidak untuk kepentingan
>pribadi." (Detiknews, 24/12)
>
>Sebagaimana diberitakan Sofyan Usman, mantan anggota DPR periode lalu,
>disidangkan atas kasus dugaan korupsi Otorita Batam di Pengadilan Tipikor.
>Sofyan diduga menerima uang Rp 150 juta dan cek pelawat Rp 850 juta. Namun
>Sofyan berkelit, dia tidak menerima sepeser uang pun. Uang seluruhnya
>disumbangkan untuk pembangunan masjid.
>
>Kasus seolah menegaskan hasil penelitian di atas. Bahwa Islam belum sepenuhnya
>diimani sebagai perilaku dan pengamalan. Islam baru dirayakan saat upacara
>keagamaan, seperti hari raya. Selebihnya, kita sangat berbangga dengan
>kesalahan sosial yang kita lakukan setiap hari seperti shalat, zakat, puasa,
>dan haji. Beginikah kita memperlakukan agama?***
>
>Penulis adalah Peneliti pada Idea Studies IAIN Walisongo, Semarang.
>++++
>http://www.thejakartapost.com/news/2011/11/12/insight-how-islamic-are-islamic-countries-a-rejoinder.html
>Insight: How Islamic are Islamic countries? A rejoinder
>Bahtiar Effendy, Jakarta | Sat, 11/12/2011 9:15 AM
>Prof. Komaruddin Hidayat, the rector of Syarif Hidayatullah State Islamic
>University (UIN), wrote an interesting column in Jakarta’s leading newspaper
>on Indonesian Islamicity. His article is a rejoinder to a study conducted by
>Scheherazade S. Rehman and Hossein Askari from George Washington University.
>
>Published in the Berkeley-based Global Economy Journal, Volume 10, 2010, this
>study examines if policies of the Muslim world were founded on Islamic
>teachings in comparison to those in non-Muslim countries. All up, 208
>countries were studied.
>
>Indicators such as economic opportunity, economic freedom, equal access to
>education, corruption, financial systems and human rights were used to measure
>the degree of Islamicity in those countries. The results were hilarious. “Most
>self-declared and labeled Islamic countries are not conducting their affairs
>in accordance with Islamic teachings — at least when it comes to economic,
>financial, political, legal, social and governance policies.”
>
>Thus, this study was basically a critical assessment of the Muslim world with
>respect to their social, economic and political practices, which did not seem
>to confirm the substance of Islamic values. Not only that, this study put the
>Muslim world at the lower end of the list, but it also put many of the
>non-Muslim countries at a much higher position. New Zealand, for instance, was
>listed near the top as a result of this study. Luxembourg came second. The
>highest among the Muslim countries was Malaysia, at 38th place, whereas
>Indonesia, as the largest, predominantly Muslim country, ranked 140th.
>
>In fairness, this is not a novel study. It may be the first to provide a
>theoretically based piece of empirical research, but certainly not the first
>to offer such a substantive opinion.
>
>More than two decades ago, Imaddudin Abdulrahim, one of the country’s leading
>thinkers on Islamic monotheism, had often claimed that Ames, Iowa, was a
>microcosmic, or an exemplar, of an Islamic state. Of course, he understood
>well that this small Midwestern city was part of the United States, which is
>in no formal or informal sense regarded as being administered on the basis of
>Islamic sharia (law).
>
>On one occasion, Mohammad Natsir, the former premier and leader of the Islamic
>party Masyumi, who became one of the principal advocates to the idea of Islam
>as the basis of state, considered the US a Christian nation — something that
>wasn’t that difficult to accept especially during the presidency of George
>W. Bush. This is notwithstanding the fact that many students of American
>society and politics tend to see the US as a secular (democratic) state, where
>it is often perceived that the affairs of the state and religion are
>separated.
>
>But Imaddudin did not see Ames in the light of religious formality. Being a
>former student of Iowa State University for so many years, he knew well that
>no reference to Islam had ever been made in Ames’ day-to-day social, economic
>and political practices. Instead, recollecting my interview with him a long
>time ago when I was conducting my dissertation research, he weighed the
>day-to-day or regular practices of the people in Ames and regarded these as
>his parameters to judge this city as an Islamic abode. In doing so, he treated
>trust and justice as the two most important areas of reference.
>
>Undoubtedly, he was so impressed by the fact that the people of Ames did not
>have to lock their houses when they were not at home, and yet no one in the
>community trespassed. Similarly, grocery workers would always be willing to
>exchange unsatisfactory goods or merchandise that was bought by customers —
>including broken eggs.
>
>Trust and justice that had made the life in Ames so peaceful and secure was
>the key requirements he cited to call it Islamic. The realization of the
>principle of trust and justice in the people of Ames’ daily activities was for
>him a translation of Islamic sharia.
>
>Imaddudin’s perception of Islamicity was comparable to that of Nurcholish
>Madjid, another prominent Muslim thinker.
>
>Both the Muslim intellectuals saw Islam beyond sharia, and beyond its textual
>appearances.
>Given the universal values of
>Islam (or any religions for that matter), they emphasized more the substantive
>elements of Islam. This was the reason why Imaddudin and Nurcholish were of
>the opinion that as long as a state adheres to the principle of trust and
>justice, and practices the substantive values of Islamic teachings, it
>suffices for them to be regarded as Islamic. Under such circumstances, the
>formal adoption of Islam as a referent point is not terribly important.
>
>In light of what has been presented, the study mentioned above saw religiosity
>or Islamicity more in a substantive than a formal or legal sense. Given the
>evaluation of the study, which puts many Islamic countries at lower ranks
>compared to their non-Muslim counterparts, it can be suggested that even in
>Muslim states, the day-to-day practices of their citizens do not always
>conform to or remain in accordance with Islamic teachings.
>
>In the meantime, the day-to-day practice of non-Muslim countries does not
>necessarily contradict Islamic doctrines. In fact, as demonstrated by New
>Zealand, the day-to-day practices of its citizens can be viewed as Islamic.
>
>Had Imaddudin and Nurcholish remained alive, they would have definitely shared
>this rejoinder.
>
>The writer is dean of the School of Social and Political Sciences at the State
>Islamic University in Jakarta.
>
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>
>
>
>
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