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________________________________ From: Abbas <abas_ami...@yahoo.com> To: proletar@yahoogroups.com Sent: Sunday, February 5, 2012 11:07 PM Subject: [proletar] Re: Paradoks Islam Indonesia + Insight: How Islamic are Islamic countries? A rejoinder We choose it when I love you. Love is never quite the same. I love you now I loose you. Don't fel bd you're not to blame. So kiss me goodbye..................etc etc I remember umarmoyo --- In proletar@yahoogroups.com, Musik hari Ini <musikhariini@...> wrote: > > Setuju sekali usul saudara > padahal banyak yang ingin ditanyakan dan diketahui > tapi pembicaraan selalu terputus oleh makian2-nya. > > > Salam. > > > Tem ada satu pertanyaan buat anda > > Mohon penjelasannya bagaimana Jika Hukum Taurat telah digenapi > > mengapa Paskah tetap dirayakan? > > Bukankah Perjamuan Tuhan adalah "Anamnesis" dari kematian dan > kebangkitannya? > > > > ________________________________ > From: Abbas <abas_amin08@...> > To: proletar@yahoogroups.com > Sent: Sunday, February 5, 2012 10:19 PM > 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. > >  > >  > > > > 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 > > > > > > > > > > > > > > >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. â€Å"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] ------------------------------------ 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! 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