From: Musik hari Ini <musikhari...@yahoo.com>
>To: "proletar@yahoogroups.com" <proletar@yahoogroups.com>
>Sent: Tuesday, February 7, 2012 6:01 AM
>Subject: Re: [proletar] Re: Paradoks Islam Indonesia + Insight: How Islamic
>are Islamic countries? A rejoinder
>
>
>
>pertanyaan:
>
>jelasin ttng ayat kidung agung 7:6-9 yg dikatakan Porno tsb?
>
>Terimakasih
>
>________________________________
>From: item abu <item...@yahoo.com>
>To: "proletar@yahoogroups.com" <proletar@yahoogroups.com>
>Sent: Monday, February 6, 2012 5:10 PM
>Subject: Re: [proletar] Re: Paradoks Islam Indonesia + Insight: How Islamic
>are Islamic countries? A rejoinder
>
>
>
>Gua kasih perbandingan.
>
>auloh lu itu tukang tipu, nipu orang di Quran dan ngehalalin sumpah palsu. Di
>Kristen, orang dilarang nipu dan dusta, ga ada perkecualian.
>
>Islam bilang ga boleh ngebunuh kecuali dgn alasan yg benar. Jadi ngebunuh
>kafir musuh auloh itu boleh dan wajib, ngebunuh murtad itu boleh dan wajib.
>Kristen bilang ga boleh ngebunuh, titik, tanpa kecuali.
>
>Pake otak lu unt nentuin yg mana yg benar.
>
>
>From: Abbas <abas_ami...@yahoo.com>
>>To: proletar@yahoogroups.com
>>Sent: Monday, February 6, 2012 10:19 AM
>>Subject: [proletar] Re: Paradoks Islam Indonesia + Insight: How Islamic are
>>Islamic countries? A rejoinder
>>
>>
>>
>>Kamu kampanye negative terus ?
>>Coba kini kampanyekan agama yang bagus ! misalnya kristen !
>>Nah mungkin aku tertarik. Coba kamu kampanyekan !
>>Aku ingin denger !
>>Atau menurutmu tak ada satupun agama yang baek !?
>>Coba aku ingin tahu !
>>
>>--- In proletar@yahoogroups.com, item abu <itemabu@...> wrote:
>>>
>>> Islam itu nyembah tukang tipu, ngehalalin ngibul dan ngefitnah, nyuruh
>>> malak dan ngerampok kafir, ngasih pahala ke yg ngebantai kafir, ngehalalin
>>> pedophilia, merkosa dan segala kejahatan lainnya. Ga heran kalo negara
>>> amburadul krn dikuasai orang islam.
>>> Â
>>> Â
>>>
>>> From: Sunny <ambon@...>
>>> >To: Undisclosed-Recipient@...
>>> >Sent: Monday, February 6, 2012 7:48 PM
>>> >Subject: [proletar] Paradoks Islam Indonesia + Insight: How Islamic are
>>> >Islamic countries? A rejoinder
>>> >
>>> >
>>> >Â
>>> >
>>> >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 â€" 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
>>> >â€" 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 â€" 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.
>>> >
>>> >[Non-text portions of this message have been removed]
>>> >
>>> >
>>> >
>>> >
>>> >
>>>
>>> [Non-text portions of this message have been removed]
>>>
>>
>>
>>
>>
>>
>
>[Non-text portions of this message have been removed]
>
>[Non-text portions of this message have been removed]
>
>
>
>
>
[Non-text portions of this message have been removed]
------------------------------------
Post message: prole...@egroups.com
Subscribe : proletar-subscr...@egroups.com
Unsubscribe : proletar-unsubscr...@egroups.com
List owner : proletar-ow...@egroups.com
Homepage : http://proletar.8m.com/Yahoo! Groups Links
<*> To visit your group on the web, go to:
http://groups.yahoo.com/group/proletar/
<*> Your email settings:
Individual Email | Traditional
<*> To change settings online go to:
http://groups.yahoo.com/group/proletar/join
(Yahoo! ID required)
<*> To change settings via email:
proletar-dig...@yahoogroups.com
proletar-fullfeatu...@yahoogroups.com
<*> To unsubscribe from this group, send an email to:
proletar-unsubscr...@yahoogroups.com
<*> Your use of Yahoo! Groups is subject to:
http://docs.yahoo.com/info/terms/
