Universality Of Islam Research Articles

Islam and the Possibility of World Redemption

Abstract Rosenzweig’s account of Islamic universalism might lead us to question the extent of that universalism itself. In the context of Islam, it is widely understood that the possibility of redemption is available to “righteous” believers. But what about the world as a whole, the world beyond the realm of righteous believers? These questions have not elicited straightforward responses, as Muslim theologians have long debated the question of who exactly can be saved and admitted into paradise and God’s mercy. In the present essay, I consider certain influential Muslim theological approaches to the topic of world redemption, or universal salvation, with a focus on Sunni thought.

Hambatan Pengimplementasian Kurikulum 2013 Pada Proses Pembelajaran Universalime Islam (PAI)

This study aims to analyze the problems in the learning process of the Islamic Universalism (PAI) subject and the challenges in implementing the 2013 curriculum. In addition, this study is useful as a reference in finding solutions to problems in implementing the 2013 curriculum in the learning process of Islamic Universalism (PAI) subjects) at SMA Budi Mulia Dua Yogyakarta. This research method uses qualitative methods with a case study approach. The data collection techniques used was interviews, observation, and documentation. The results of data collection are then compared to become material for analysis. As a result, the implementation of the 2013 curriculum on the subject of Islamic Universalism (PAI) was carried out by involving the principal, teachers, students, learning resources, and related infrastructure. The implementation of the 2013 curriculum in the UI/PAI subjects encountered obstacles, namely because the school was a school that combined the Cambridge curriculum and the national curriculum, it needed students who were able to meet the standards of the two curricula, while a case was found in the field that there was a gap in student readiness in reading and writing Quran. The solution to this problem, the school has an effort, namely by carrying out the School Literacy Movement and the Quran corner

Reactualizing Hegel: Žižek, the Universality of Islam, and Its Political Potentiality (Revisiting “the Archives of Islam”)

This article revisits the controversy over the Slovenian philosopher Slavoj Žižek’s sympathetic, yet critical and provocative, views on Islam and fundamentalist terrorism as developed in his ‘A Glance on the Archives of Islam.’ Žižek, I argue, offers an original reading of the universality of Islam and its political potentiality, by reactualizing the originary impulse in Hegel’s dialectical analysis of Islam as endogenous to the series of monotheistic religions, without falling into the trap of either Hegel’s racist Orientalist, Eurocentric, and Islamophobic views about Islam or their antithetical Islamocentric views. First, I show that Žižek rejects Hegel’s emphasis on both Islam’s temporal incongruity and the Islamic unique conception of an abstract and transcendent God. Instead, Žižek reloads Hegel’s dialectical views and manages to resolve the deadlock in Hegel’s approach to Islam that could not account for the universality of Islam. Second, I draw out the political aspect of Žižek’s philosophical analysis of Islam, by examining his claim that Islam is the most politicized religion today. Grounding the emergence of political Islam in the encroachment of modernization project on the Islamicate world, he notes the ambiguity about sacrifice (martyrdom and terrorism) in Islam and attributes the rise of Islamic extremism (violence) to the contradictions and impasses of the global capitalist system.

Principles of Islamic Universality in The Implementation of Performance Appraisal in Islamic-Based Development Institutions

Principles of Islamic Universality in The Implementation of Performance Appraisal in Islamic-Based Development Institutions

صورة الإسلام والمسلمين في وسائل الإعلام الغربية(الإعلاموفوبيا)

The relationship between Islam and the West finds that this relationship has witnessed not only short periods of conflict and congestion, but often the military confrontation. Western societies have recently witnessed a wave of racist practices, forms of hostility and discrimination against Islam and Muslims, Under the name (Islamophobia)), , This fear is played by the Western media machine a large role has become the orientation of all strategies and plans to distort the image of Islam and Muslims, which is familiar with the term (al'iielamufubia), we find this research monitors many of what the Western media in the right of Islam and Muslims and the Prophet of Islam, And Muslims in the Western media (al'iielamufubia), and this research is of great importance in order to respond to the falsehoods and accusations that are attached to Islam, and to clarify the distorted image drawn in the West, by the Western media, the researcher followed in this study descriptive analytical approach to analyze issues And the implications of this phenomenon and the results of the work, and the questions of this study: How the influence of the media in shaping the Western consciousness? Who is behind the phenomenon of the media and this negative picture? , And the study has reached the results and the most important: The typical descriptions that are presented to Muslims in general in the Western media are like the adoption of extremism and violence and bloodshed and polygamy and rejection of integration and enemies of Western civilization, and ah Recommendations recommended by the study:, The comprehensive discourse that reaches all people, which stems from the universality of Islam, combines all the meanings of religion and covers all its aspects, does not set aside at the expense of one side, and does not care about without concern, but calls for religion as a whole contemporary discourse linking the original era.

The Innovation of Traditional Education System in Islamic Boarding Schools Based on Modernization

This study aims to determine the form of innovation in the traditional education system of Islamic boarding schools which have adapted to become modern Islamic boarding schools. This study uses a qualitative research approach where qualitative research is the scientific method. The data collection technique uses participatory observation, in-depth interviews, the data analysis process begins by examining all available data from various sources. From the results of the analysis, the author can conclude that the innovation system of the Ar-Risalah Tegal Panjang Cariu boarding school in Bogor is quite different from other boarding schools in Indonesia, because the curriculum is quite strict. All students must follow all educational regulations, must be disciplined and obedient. Because the Ar-Risalah Tegal Panjang Cariu Bogor boarding school curriculum combines traditional education systems with modern education systems. The implication is a form of education in modern boarding schools that are responsive to the demands of the coming era which includes two aspects, universal and national. So that was found a boarding school that has a true cultural identity that is a new Indonesia that the universality of Islam is able to give birth to a future Indonesian society that is religious.

Cosmopolitanism in exclusionary contexts

AbstractAlthough over time mass migration has brought about de facto cosmopolitan situations in Gulf cities, foreign residents continue to experience segregation and endure exclusionary policies and practices on a daily basis. This article unpacks two sets of internal tensions that characterise cosmopolitanism in the Gulf, through a comparison of cosmopolitan discourses and practices in Abu Dhabi, Riyadh and Jeddah. The first tension relates to official discourses and policies: Saudi and Emirati governments design and enforce exclusionary policies and, at the same time, publicly endorse cosmopolitan ideals and projects—consisting in Islamic universalism for Saudi cities and the rhetoric of tolerance for the United Arab Emirates. Such cosmopolitan claims are, moreover, reflected in the aspirations and subjectivities of migrants and local citizens while also generating feelings of alienation. We call this discursive paradox cosmopolitanism in denial. The second tension concerns migrants' everyday practices and modes of consumption in urban spaces. We argue that these are best understood as a form of segregated cosmopolitanism, whereby both Gulf citizens and the various migrant communities explicitly acknowledge, and at times consume, urban diversity but also maintain certain boundaries. Drawing on an analysis of both governmental and individual discourses, as well as on ethnographic observations collected over a decade of fieldwork in Saudi Arabia and the United Arab Emirates, our research engages with theories of cosmopolitanism from a situated perspective. As such, it moves away from the dominant unitary and normative approach to cosmopolitanism and instead emphasises both the resilience and transience of everyday cosmopolitan situations.

NASIONALISME EKONOMI DI INDONESIA (Prespektif Ekonomi Islam dalam Al-Qur’an dan Hadis)

Economic nationalism in the perspective of Islam for its adherents not only becomes religion and state in the sense of Western studies but it is also a system that encompasses all aspects of human life in the sphere of the state and nation. In his book, Marcel Boisard considers that the universality of Islam as a religion and social system can be proven in five aspects: the metaphysical aspect, the religious aspect, the sociological aspect, the economic aspect and the political aspect. Nationalism or belief in one's own product as a faith in the Essence of God as outlined in a very strong belief, Islam is a universal ideology that cannot be equated with any ideology and religion

PENERAPAN NILAI-NILAI MODERASI AL-QUR’AN DALAM PENDIDIKAN ISLAM

Religious moderation is one of the themes that has been widely discussed in the past few decades. This is an anti-thesis of various intolerance attitudes that befall many circles, whether related to politics, social, or even religion. Intolerance in religion becomes the main focus of many circles. Even the younger generation practice this attitude. This attitude of intolerance is suspected to have entered primary and secondary educational institutions, while the efforts made by many parties in anticipating this movement did not reach its main essence. Intolerance in religion is influenced more by a lack of understanding of religion correctly, though al-Qur'an mentioned many principles and moderate attitudes that can be applied in the education system in schools. To get the principles and values of moderation in the Qur’an that can be applied in the education system in schools, this study uses a thematic method introduced by Fazlur Rahman. From this method, it is produced that the values of moderation in the Qur’an accumulate in aspects of justice, openness, wisdom, and balance. These values are required to always be maintained and become a guideline to achieve the universality of Islam in action. The application of these values in education can be committed with several approaches, namely the values inculcating approach, the cognitive moral development approach, the value analysis approach, the value clarification approach, and the learning approach by doing. Through this approach, moderate attitudes are instilled that can give birth to tolerance, mutual respect, and affection between people.

The Western Universalism v. Cultural Relativism Debate on Human Rights and Islam: An ‘Aqīdah-Based Approach

The human rights discourse of (Western) universalism versus cultural relativism in international law becomes interesting when Islam is put into the equation. Scholars incline to either side of the debate while trying to have something in between to bridge the differences. This article uses a literature doctrinal method and does not use the ‘third-person view’ used by most scholars. Rather, this article uses an ‘aqīdah approach to analyze the challenge faced by Muslim international law scholars. It is argued that inclining to either universalism or relativism is against the Islamic ‘aqīdah (creed). Rather, the position which is correct according to the Islamic ‘aqīdah is to take a third path, namely Islamic universalism as a way forward

KRISIS DISIPLIN PENDIDIKAN ISLAM: ANTI PLURALISME

This article discusses the problem of Islamic education from a theological and sociological point of view. The emergence of normative and verbalist Islamic education curriculum distorts the universality of Islam. Islam that is contextual in space and time, always in contact with sociological aspects, should be understood as something that can change its partiality dynamics continuously, even though there is a universal thing that is maintained as a normative belief. On the other hand, the failure of education to produce educational output that is dignified and virtuous has caused some people to distrust the world of education in developing the character and ethics of children. The vote of disbelief is getting stronger with the emergence of the National curriculum model which gives a greater portion of general subjects than religious subjects. This paper is a criticism of the development of the world of education in Indonesia, with the hope that education stakeholders make changes to the education system and the applicable curriculum.

Pemikiran Mohammad Mahfud MD tentang Politik Hukum Islam di Indonesia

<p>This paper explains the problem of the journey of Islamic law towards positive law in Indonesia in the perspective of legal politics Mahfud MD with the aim of actualizing Islamic law in the present in the Indonesian context. With a normative legal approach, analytical descriptive, this paper concludes that the actualization of Islamic legal politics in the thinking of Mahfud MD can be done through two approaches. The first is the cultural approach that massively Islamic law directly interacts with the culture and traditions that apply and develop in certain societies. Through acculturation of culture, Islamic law can adjust adaptation and dialogue with various social societies with a variety of traditions dynamically without losing theirauthenticity as humanitarian teachings. Both substantive approaches prioritize the spirit of Islamic universalism by not formalizing Islamic law positively both in law, local regulations and so on. Thus the actualization of Islamic law politics Mahfud MD is an offer to the formulation of Islamic law with the positivation of Islamic law in Indonesia through an elaborative approach combining cultural approaches and substantive approaches to real Indonesian law. <em></em></p><em>Keywords: Actualization, Islamic Law, Political Law, Mahfud MD </em>

Islamic Universalism and the Nation State

This study explores the legitimacy of the nation-states in the light of Islamic teachings, and the thoughts of prominent Muslim jurists. The research focuses on the questions, does Islam prescribe a specific form of the government; if a single unified state across the world is required as per the injunctions of Islam; does Islam outlaws the nationalism; does Islam commend a unitary or a federal state. The research investigates the state-formation process in the light of teachings of Quran and Sunnah of the Holy Prophet (PBUH) as well as writings of Muslim theologians and jurists. The nature of the state practiced in the Muslim world, the importance of Caliph and its actual role, place of tribalism and nationalism in Islam, are the main points of discussion. The study employs historical and descriptive methods and relies on secondary sources mainly books and articles covering writings of Muslim scholars from later generations.

Pengalaman Paramadina sebagai Rumah Pengetahuan Berbasis Nilai-nilai Ketuhanan, Tradisi Hikmah, dan Ilmu Pengetahuan

This article describes Paramadina University, a higher educational institution in Indonesia, which cannot be separated from its leader as well as the founder of its initial idea, i.e. Nurcholish Madjid. The existence of Paramadina University is, therefore, more closely related to the establishment of Nurcholish Madjid’s genial ideas who attempted to link the idea of ​​Islam-Modernity-Indonesia. Since its initial inauguration in 1994, Paramadina University has carried out basic insights aimed at building a scientific society based on divine values and wisdom of humanity. It also encourages the values of pioneering souls to break through the borders of knowledge. Employing qualitative approach, this article aims at further analyzing the model of modern religious tradition developed by Paramadina University. The study affirms central position and role played by this higher educational institution both in Indonesia and the Islamic world in general. This centrality appears, especially, when we link the ideas of Islamic universalism, spatial-temporal of indonesianess, along with responses toward the life of the contemporary society which seems to be not only complex but also moves quickly escorting the breath of the age.

THE PHILOSOPHY ON INSTITUTIONAL CHANGES OF STATE ISLAMIC HIGHER EDUCATION (PTKIN) INTO UNIVERSITY

<p><em>A policy can is inseparable from the philosophy that underlies and influences its actors. Institutional changes to university, we called as universitization, that occurred in State Islamic Higher Education (SIHE/PTKIN) can not be separated from the philosophy that surrounds it. Learning from the experience of Universitas Islam Negeri Maulana Malik Ibrahim Malang, as one of the IAIN that changed its institutional status from State Islamic College (SIC/STAIN) into the State Islamic University (SIU/UIN) can be reconstructed based on philosophy which became the foundation of the institutional change policy. The study found that the basic ideas are the universality of Islam, the philosophy of tarbiyah ulul albab, and the integration of science. The philosophy of institutional change can not be separated from the long history of reform thinking in Islam.</em></p>

Universalitas Islam dan Lokalitas Budaya dalam Bingkai Islam Nusantara

Islam has both universal and particular dimension, where the universality of Islam is reflected in the maqāṣid al-sharī‘ah, i.e. public benefits, whereas the Islamic particularity deals with practical aspects of the Islamic law in the human life, including local cultures. This means that the presence of Islam does not aim to eliminate the human’s cultures, rather it serves as a universal value which is able to permeate and accommodate various local cultures. The universality of Islam and the cultural locality should not be in, somehow, an opposite way. Instead, they should be in a dialectical and even an affirmative relation. Employing deductive-descriptive method this article aims to reveal the discourse of Islam Nusantara on the aspects of universality of Islam and the cultural locality in Indonesia. Islam Nusantara is a sociological term for the manifestation of the universality of Islam which has been absorbed into the particularity of local cultures in Nusantara. The article will further argue that the encounter of Islam and the local cultures in Indonesia has created a uniquely indigenous model of understanding, comprehension, and practice of the Islamic doctrines. The notion of Islam Nusantara should, therefore, make the Indonesian Muslims able to synergize Islam and nationalism within a frame called ‘Indonesia and diversity’.

PENDEKATAN ANTROPOLOGI DALAM PENDIDIKAN ISLAMUNTUK MERAWAT KEMAJEMUKAN

This paper discusses the use of anthropological approaches in Islamic education. In this process, there is a serious effort to integrate and interconnect the two sciences while seeing how far the positive implications are for reformulating the curriculum and the learning process. So that the texture that will be seen from Islamic education is more multicultural. And normatively, Islamic teachings are no longer presented in their textual-partial, radical forms, but are more substantial-contextual. The final projection of methodological creations based on literature review is the emergence of Islamic education as commander for efforts to care for the plurality of the nation in Indonesia. So that the nature of universality and elasticity of Islam is very felt, both among its followers, as well as for allhumanity.

Threats to the Ideology of Pancasila In the Reform Era: Praxis Case of Regional Development Policy

This study about the ideology of Pancasila in the praxis of development policy at Local Government (Pemda), and also identifies the potential threat to the existence of Pancasila ideology in the reform era. Through a selection of field study research methods combined with Focus Group Discussion (FGD), we want to know and analyse critically how big ideology operates in development policy praxis. This study identifies the symptoms of two potential threats to Pancasila ideology in the Kulonprogo region. First comes from the stronghold of global capitalism through agents that continue to expand the market, systematically proceeds strategically with the policies of the regional government. Both come from the stronghold of the global religious movement that carries the ideology of Islamic universalism against diversity, thus threatening the ideology of Pancasila, especially the precepts of Indonesian Unity. In the meantime to face the threat of religious radicalism, intelligence strategies can use multiple options. Starting from the conventional approach of exploiting internal conflicts within the radical organisation, cultural strategy by facilitating the occurrence of strategic alliances between traditional- cultural-cultural forces with the power of locality culture face the attacks of radical Islamic political movements based on anti-Pancasila.

Pemikiran Universalisme Islam Nurcholish Madjid dan Relevansinya Terhadap Penyelenggaraan Pendidikan Multikultural

Indonesia has one of the world’s cultural diversity. Indonesia’s diversity like a double-edged knife. Besides as excellence, diversity leads to many conflicts. To prevent such conflicts occur, the necessary awareness of multicultural effective if implanted through education. Moreover, religion also has an important role in keeping the peace. Islamic religion has a concept of Islam Rahmatan li al-’âlamîn, the universal teachings of Islam which teaches followers to live peacefully side by side and keep the peace. Universal Islam is most often expressed by Nurcholish Madjid. Islamic universalism in view Nurcholish Madjid have the same ‘spirit’ with multicultural education as follows; (A) Award in diversity, manifested in; first, the diversity of languages. Secondly, respect for the diversity of religions and beliefs. Third, respect for ethnic diversity, can be realized through a narrative that multiethnic, analogy, and excursions. (B) Social Justice, embodied in education and justice and equal rights to education. (C) Wisdom-Based Local Culture. The implication can be realized in various forms, first, in the form of the use of instructional media puppet show, angklung or ludruk. Second, in the curriculum, such as local content batik expertise, integration with subjects and extrabased local culture. (D) Investment attitude of ‘Islam’ as a basis for multicultural behavior. An important point which has apparently not yet been applied at planting multicultural attitude is consciousness ‘Islam’ (with ‘i’ minor) in individual behavior. attitude of ‘Islam’ which means Nurcholish means submission and surrender to God will bring the man no longer be the most righteous judge in the world, and appreciate diversity as a sunnatullah. Keywords: Nurcholish Madjid, Islamic universalism, Multicultural Education

THE DEVELOPING OF NATIONALISM IN ACEHNES LOCAL WISDOM FOR THOSE WHO RUNS THE ISLAMIC SHARIA

INTRODUCTION:Nationalism is an understanding that creates and maintains the sovereignty of a country to realize the concept of general identity for a group of people (residents). This bonding occurs and grows in society when people (residents) start thinking about living together in a particular area, i.e a country that is no longer under the control of other nations (Kahim, 1995, p. 18). (Riff, 1982, p. 54). (Komalasari, 2008). It should be understood that Indonesia has various ethnic groups who inhabit in islands. Every island is isolated from one to another due to natural factors, resulting in an environment where relationship among islands is not easy. These conditions encourage the growth of tribal characteristics in terms of linguistic, and cultural ones which are different from one to another so it rises to the distinctive nature of each, according to the environment.Under different conditions, the nationalism of Acehnese grew through the signal of their senses of nationhood and fate similarity which was followed with resistance against the invaders and other rejections. In the sense, the reactions of the Acehnese towards invaders' actions and attitudes which marked the rebellion in some areas wereconducted by the Acehnese personages. The rebellion sware politically separate from the invaders and to repel invaders from Aceh' s land.The implementation of Islamic sharia in Aceh is able to overcome new problems such as the rising sense of nationalism among Indonesian people. The flow problem can create Achenese nationalism identity. If we look at now a days from nationalism attitude (as the important elements in the growth of nationalism), we experienced changes towards better direction. (Maksum, 2017, p. 77).Islamic sharia is one of the solutions in creating Acehnese nationalism, because in Islamic sharia, we are demanded to act good to fellows without any discrimination and to teach love to the home land. (Zainuddin, 1961, p. 21).DISCUSSION:a. Nationalism in Islamic Perspective:Islam to its adherents is not only a religion in the sense of Western studies, but it is also a system that encompasses all aspects in human life. In his book, (Boisard, 1980, p. 183) assess that the universality of islam as a religion and social system can be proved from four terms : metaphysical term, religious term, sociological and political terms. As the belief in oneness of god is poured in a very strong belief, Islam is a universal ideology that can not be equated with ideologies of any religion. Besides this fundamental aspect, Islamic concept of human being is to help the universality of human. Human beings are independent and responsible. However, a human being is not secluded because he or shelive in a social environment and he or she will need to bear the consequences of his or her deeds. Double-Islamic conception of the individual is appropriate with the concept of universality that is accepted by modern western philosophy.Islam also teaches moral universality. It is no doubt about the fact that islamic teachings can enter and expand in any geographical areas irrespective of different cultural environments. Divine revelations are addressed to all human beings so they embrace Islam and specifically directed from one level to another level to the faithful to obey his rules. Obeying Muhammad's teachings means disconnecting relations with tribal social order and identify ownself with the new unity (Dault, 2005, p. 160). Yet, affiliation and loyalty to the faith-based community does not mean Islam forbids bonds that exist outside these bonds on the basis of faith. Instead, Islam encourages other forms of bonds, such as family ties, as long as is not contradictory to Islam (Umari, 1999, p. 12).The study about the relationship between Islam and nationalism stemmed from the Middle East region (Dault, 2005, p. 184). Just like in Indonesia, some Middle East students who studied in Europe returned home with the concept of nationalism as studied in the West. …