orang waras kalo bikin salah itu minta maaf, bukan nge goblok2in orang lain.
goblok sih lu, sampe urusan mencet aja kagak becus. --- In proletar@yahoogroups.com, item abu <itemabu@...> wrote: > > Goblok, gua salah pencet aja ni orang kagak ngarti. Betul2 dungu. >  > > From: Musik hari Ini <musikhariini@...> > >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 <itemabu@...> > >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 <musikhariini@...> > >>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 <itemabu@...> > >>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_amin08@...> > >>>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. > >>>> à> >>>> à> >>>> > >>>> 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 > >>>> > > >>>> > > >>>> >à> >>>> > > >>>> >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 > >>>> >Jakartaââ¬â¢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. ââ¬Å"Most self-declared and labeled Islamic countries > >>>> >are not conducting their affairs in accordance with Islamic teachings > >>>> >ââ¬" at least when it comes to economic, financial, political, legal, > >>>> >social and governance policies.ââ¬ï¿½ > >>>> > > >>>> >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 > >>>> >countryââ¬â¢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 ââ¬" something that wasnââ¬â¢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 Amesââ¬â¢ > >>>> >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 ââ¬" 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 Amesââ¬â¢ > >>>> >daily activities was for him a translation of Islamic sharia. > >>>> > > >>>> >Imaddudinââ¬â¢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! 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