Kalau menurut otak sakit elu?salah menurut gua,pindah gawang bukan type gua itu kebiasaan elu apa yang elu baca pasti nyantol diotak lu contohnya:
Kalo gua bilang auloh niupin rohnya ke dlm memek cewek unt ngebunitingin cewek, lu pasti bilang itu ga porno atau auloh nyediakan bidadari perawan abadi yg ga pernah dirusak selaput daranya dan teteknya gede2, lu jg ga bilang itu porno lumendingan kembali ke agama anutan bapak moyanglu. ________________________________ From: item abu <item...@yahoo.com> To: "proletar@yahoogroups.com" <proletar@yahoogroups.com> Sent: Monday, February 6, 2012 8:33 PM Subject: Re: [proletar] Re: Paradoks Islam Indonesia + Insight: How Islamic are Islamic countries? A rejoinder Sebelum lu nanya, jawab dulu ajaran mana yg benar berdasarkan pernyataan gua di bawah itu. Jangan pindah gawang melulu. Porno atau ga, itu cuma ada di otak masing2. Kalo gua bilang auloh niupin rohnya ke dlm memek cewek unt ngebunitingin cewek, lu pasti bilang itu ga porno atau auloh nyediakan bidadari perawan abadi 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. >>>  >>>  >>> >>> 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. “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.â€� >>> > >>> >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] [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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