Goblok, gua salah pencet aja ni orang kagak ngarti. Betul2 dungu. From: Musik hari Ini <musikhari...@yahoo.com> >To: "proletar@yahoogroups.com" <proletar@yahoogroups.com> >Sent: Tuesday, February 7, 2012 10:29 AM >Subject: Re: [proletar] Re: Paradoks Islam Indonesia + Insight: How Islamic >are Islamic countries? A rejoinder > > > >Mana jawaban elu postingan kosong?jadi omong kosong pengetahuan agamalu cetek >baru taraf percaya doang belum yakin >mendingan balik keagama asli lu gimana tidak elu cuman bicara vulgar doang >tiap hari > >tidak ada isinya................tong kosong. > >________________________________ >From: item abu <item...@yahoo.com> >To: "proletar@yahoogroups.com" <proletar@yahoogroups.com> >Sent: Monday, February 6, 2012 8:30 PM >Subject: Re: [proletar] Re: Paradoks Islam Indonesia + Insight: How Islamic >are Islamic countries? A rejoinder > > > > >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] > > > > >
[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/
