Precisely around the 1990s or the civil society discourse often mentions the intellectual civil society, civil society, or civil society. Start at gagas and became the main discourse in both the discussion, research and publication in the world is not reluctant membahasnya. Despite present as a new discourse, civil society can be acceptable to almost all classes and communities.
History of the concept of civil society
Western Europe, precisely in the Polish Solidarity movement, leaders of Cech watena reinforce resistance to domination Jeruzelski general government. In contrast, the solidarity, the concept of "civil society" as well as the basic direction of the struggle with the pressure on the resistance to otoriterisme countries. Patterns of solidarity that used to pervade this some other European countries, such as former chekoslovakia, along with the failure regime kamunis in the Soviet Union. The success of the movement is then triggered a debate ramainya "civil society" in different parts of the world, including North America and Western Europe alone.
The development of civil society actually dikembangakan by GWF Hegel (1770-1831 M), Karl Marx (1891-1837 M). This discourse emphasizes the elements of civil society as the dominant class ideology. This understanding is more a reaction from a model made by Paine (who consider civil society as part of a separate country)
According to Hegel, civil society is a group of subordinatif countries. This understanding, according to Ryas Rasyid kaitanya closely with the European bourgeois society phenomenon (Borgerlische gessells Chaff) that growth in the mark with the release of the dominance struggle negara.Hegel to say that social structure divided into 3 entities, namely the family, civil society and the state. Socialization is the family room as a private members society characterized by harmony.
Karl Marx to understand civil society as "bourgeois Society" in the context of relations of production is a constraint kapitalis.keberadaanya for exemption from penindasan.karenanya man, he must be cut off to the public without realizing kelas.sementara Antoni Gramsci does not understand civil society as relations of production, but more on the ideological side. When Marx put civil society on the basis material, then Gramsci put it on the super structure, side by side with the country that he used as the Political Society. Civil society is struggling hegemonik position outside the state power. Apparatus in developing hegemony hegemony to establish consensus in the community.
Understanding Gramsci put pressure on the strength Cendikiawan which is the main actor in the process of social and political changes. Gramsci thus see the nature of political independence and the civil society, even on the very last he was also influenced by the base material (economic).
Characteristics of civil society
If in all things, surely have karakterristik. Utterance characteristics of civil society is meant to explain that in the discourse of civil society-the prerequisites necessary to become a prerequisite in the enforcement of universal values of civil society. This prerequisite can not be separated with each other, which is one integral unit. Prerequisite is the existence of the Free Public Sphere, democratic, tolerant, Pluralism, Social justice (social justice) and berkeadilan.
Free Public Shere is the public space is free as revealed in public opinion on the bebaslah the bebaslah individual in a position to afford equivalent transactions discourse.
That democracy comes from the Greek, means the people and Demo cratos means of power. In general, democracy means that the surrounding community does not consider race, especially race and religion. Democracy is one of the absolute requirement for the enforcement of civil society the emphasis of democracy (democratic) can be included as aspects of life such as political, social, cultural, educational, economic, and so forth.
Is a tolerant attitude that has developed in the civil society to show the attitude of respect and mutual respect of the activities undertaken by other people. This tolerance can be an awareness allows individuals to appreciate and respect the opinions and activities conducted by other groups of people of different civil society also refers to the quality of life and imaddun (civility). Civilitas meniscayakan tolerance, that is, the willingness of individuals to receive views and political attitudes of different social
Pluralism is a tie to the pure-bhinekaan bond-bond in the refinement (genuine engagement of the diversities within the bonds of civility). Pluralism is also a requirement for the salvation of mankind through the security mechanisms, and balancing (check and balance). Pluralism can not be understood only with the attitude recognize and accept the fact that plural society, but must be accompanied with a sincere attitude. To menerimakenyataan pluralism as a positive value, is the grace of God.
The latter is Social justice (social justice), justice is meant to balance the distribution and proportional to the rights and obligations of each citizen that covers all aspects of life. This allows the absence of monopoly and concentration one aspect of life in one community group. Are essential, the people have the same rights in obtaining the policies set by the government (the ruler).
In a special relationship with the state, the civil society can not do any of the 3 main functions. First, civil society stands as a shield for the public, the behavior of countries that tend hegemonik, otorian and repressive. Second, if countries are not hegemonik, civil society appears as a partner in implementing the country publik.Ketiga interest, when the public has been well diakomodasi by the state, civil society can play a complementary function, in which he appears to complement the needs of the community.
Friday, July 31, 2009
History turtledove
hobby world turtledove as there is no reflux. In fact, it is vice versa, from year to year, fans kelanggenan this bird was increasing. In the first days of the kingdom, birds turtledove only kept by the gentleman. Enjoy the sound of anggungan habits turtledove has happened since the era of Majapahit. When Joko Mangu turtledove property Prabu Brawijaya V (the last king of Majapahit) separated from the cage, a bird is found again by the king in the way in the area of Yogyakarta. Precisely, found in the area of Kretek, near Imogiri, Bantul regency. Where it departs from, the kings of Mataram who felt himself the descendant of the ruler of Majapahit Prabu Brawijaya preserve and mentradisikan kekukututan (keep turtledove) Ngayogjakarta in the palace. Kekukututan have considered the cultural values adiluhung.
Kekututan tradition in the palace Ngayogjakarta Hadiningrat appear at the time of Ingkang Sinuwun Sri Sultan Hamengku Buwono VII (1877-1921) developed a close Imogiri turtledove for Sanden. Sanden is the event to listen to the voice turtledove together with sekedarnya enjoy. This is the time of birth gending Monggang presented a special ceremony in the sacred Grebeg. Song of Sri Sultan Hamengku Buwono VII is created with a sound inspired anggungan called turtledove Monggang.
At the time of Sri Sultan Hamengku Buwono VIII (1921-1939), often holding kekututan palace called Lurugan Beksi Berkutut, now this may be identical with the contest turtledove. Many activities that followed the countess, petinggi government of the wealthy merchants, doctors, and people respected other.
Love kekututan also take place during the government of Sri Mangkunegoro VII in Surakarta. Kekututan events held in the palace Mangkunegaran. Kekututan participants not only enjoy the sound turtledove, but also dissolves in the discussion and exchange of information and experience. Kekututan at that time not only is the exhibition and seminars, but also can be used as a spiritual exercise. Turtledove maintained not only to enjoy the sound anggungnya, but from the trust have magical power that can affect the way someone lives.
Turtledove including five in the tradition. The five are homeless (home), garwa (wife), suspicious (keris), turangga (horse), and kulila (turtledove). Kelimanya absolute must belong to a man, if you want to called a perfect man in the tradition background culture palace. Turtledove is a tool creator of satisfaction or personal enjoyment. Voted to give atmosphere quiet, calm, relaxed, happy, and if people can relate to the universe directly. Apart from the turtledove has a remarkable feature because they have a magical power that can affect the owner. Many are based on the turtledove katuranggan or mathi characteristics of the influence of both (a fortune) and bad (take off) for the caretaker. Perhaps the time is now, this is not thought appropriate degan nature of modern society.
Turtledove is kept, including a good or bad, can ditilik based katuranggan (physical characteristics such as body shape, feather, beak, feet) and mathi characteristics (nature, behavior, and when the ring turtledove), which is as follows:
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Turtledove manggung accompany the rising of the sun (Gedong mengo), attached to the manggung sundown (Gedong minep), or order bunyinya (widana sreku / widah there gasta gasti) is very good because it kept bringing Rejeki or can increase the degree. This also applies to the turtledove of the furry white head (Satria kinayungan), turtledove crest (songgo queen), a turtledove feather ekornya 15 sheets (Pandawa mijil), and a turtledove shining yellow eyes (crow's soul). Pure white feathered turtledove turtledove and black (fur really black) is also very well kept. The two bird species that are considered so that the king kept turtledove akan give fortune.
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Turtledove ekornya that there is a white feather (wrapping dead), all red-feathered (quid brama), feathery reddish yellow (brama labuh Geni), quasi-black feathered (wisnu kucem), white neck feathers (candala sabda), memliki habits manggung midnight (durga nguwuh), or manggung day and night (durga ngerik) are not well maintained because of the impact of the ugly keeper.
Turtledove unlimited tune in Indonesia, but also in neighboring countries such as Thailand, Malaysia, Brunei Darussalam, and Singapore. In fact, Thailand more successful in the field of pengembangbiakan the result is very attractive fan Indonesia.
Measurement Method Laktosa kadar
Preparing to be pondered sample approximately 1 gram and then enter into 500 ml of water, take and put into 2.5 ml test tube bertutup. Dilution factor 500 / 2.5 = 200 times.
Take 2.5 ml and insert the sample into the test tube bertutup. Adding ZnSO4 and 5% Ba (OH) 2 4.5% each 0.2 ml. Sentrifugasi perform at speed 1000 rpm for 5 minutes so that the deposition form. Take Supernatan of 1 ml, and then enter the test tube to a large and bertutup. Adding 2.5 ml of reagent Telles and close the meeting. Soaking tubes in boiling water for 6 minutes, then cool under tap water. Akan form and then read the color orange absorban on 520 nm. Requires a standard solution with the sample and read at 520 nm.
Dilution:
N1 x V1 = N2 x V2 ........................................... .................................( 2)
From reading absorban solution will be the standard price of a, b, r which can be searched with a calculator program that has LINIER / LR.
With the equality Y = a + bx, Y is the sample Absorban
While X =
Kadar Laktosa = (X x dilution factor / sample weight) x 100% ... ... ... ... .... (3)
Take 2.5 ml and insert the sample into the test tube bertutup. Adding ZnSO4 and 5% Ba (OH) 2 4.5% each 0.2 ml. Sentrifugasi perform at speed 1000 rpm for 5 minutes so that the deposition form. Take Supernatan of 1 ml, and then enter the test tube to a large and bertutup. Adding 2.5 ml of reagent Telles and close the meeting. Soaking tubes in boiling water for 6 minutes, then cool under tap water. Akan form and then read the color orange absorban on 520 nm. Requires a standard solution with the sample and read at 520 nm.
Dilution:
N1 x V1 = N2 x V2 ........................................... .................................( 2)
From reading absorban solution will be the standard price of a, b, r which can be searched with a calculator program that has LINIER / LR.
With the equality Y = a + bx, Y is the sample Absorban
While X =
Kadar Laktosa = (X x dilution factor / sample weight) x 100% ... ... ... ... .... (3)
Two Testament
Kelurahan Kedinding Lor Kenjeran District is located in the city of Surabaya. On the ground approximately 3 hectares of standing Pondok Pesantren Al-Fithrah the diasuh Kiai Ahmad Asrori, the son of Kiai Utsman Al-Ishaqy. The name Al-Ishaqy Maulana dinisbatkan to Isaac, the father of Sunan Giri, the Kiai Utsman descendants still Sunan Giri. During life, is Kiai Utsman Mursyid Tarekat Qadiriyah wa Naqsyabandiyah. In the world of Islam, known as tarekat Naqsyabandiyah the tarekat important and have a wide distribution of most; branches can be found in many countries between Yugoslavia and Egypt in the west and India and China in the east. Sepeninggal Kiai Utsman 1984, for direct appointment of Kiai Utsman, Kiai Ahmad Asrori forward position Mursyid his father. Ketokohan Kiai Asrori started from here. Mursyid tasks as in the young age was not an easy task. Many pursuivant Utsman Kiai Kiai who refused to acknowledge Asrori as the legitimate successor. A narrative history that is repellent, on 16 March 1988 set out to leave Surabaya Kebumen to do to baiat Kiai Sonhaji. Not known with certainty how attitudes towards Kiai Asrori action but history records that Kiai Arori not retroactive. He founded pesantren Al-Fithrah in Kedinding Lor, boarding with a classical system, the curriculum combines general education and teaching the book fair. He is also an Al-Khidmah, a Jamaah some members who are pengamal tarekat Tarekat Qadiriyah wa Naqsyabandiyah. Jamaah interesting because this is an inclusive, it does not take sides one of any social organization. Although the figures attended mass organizations and political state officials, Majlis-Majlis Al-held Khidmah progress in the religious atmosphere of pure-haul cargo without the political burden. Kiai Asrori seems to provide Al-Khidmah as a space open for those who want to travel through near to God without distinction outside skin and clothing. Slowly but surely getting this organization many cohort. Currently, they estimated the number of millions of people, wide-spread in many provinces in Indonesia, to Singapore and the Philippines. With patience and a remarkable perjuangannya, Kiai Asrori evidently able to continue kemursyidan he can from his father. Even more than that, he successfully developed Tarekat Qadiriyah wa Naqsyabandiyah to a position that he might never imagine. Kiai Asrori is a special time. Knowledge in religion and charisma shine sosoknya from simple. He said softly but cut as niche-niche in the hearts pendengarnya depth. According to close family, while the young Asrori Kiai was distinguish-specialty. Mondhoknya ramble. He Rejoso learn in one year, one year in Pare, Bendo and in one year. Rejoso in fact he is not on the activities ngaji. When this was reported to the leaders of huts, Kiai Mustain Romli, as understand it, "let alone, so the child tiger tiger as well." Although the study did not order, which is very surprising, Kiai Asrori able to read and teach the book of Ihya 'Ulum al-Din Al-Ghazali works well. Among pesantren, extraordinary versatility that someone without a learning process through which such natural science is often referred to ladunni (knowledge obtained directly from Allah SWT). Is Kiai Asrori gain knowledge laduni is completely confidential God, Allah knows best. His father also impressed upon their own ingenuity to his son. When a Kiai Utsman once said "if I'm not the father, why I want him ngaji." Maybe that underlie Utsman Kiai Kiai Asrori to point (not to the children that are older) as the successor kemursyidan Tarekat Qadiriyah time when wa Naqsyabandiyah Kiai Asrori is still relatively young, 30 years. Currently, in the twilight age of tread, Kiai Asrori physical condition weakened over the pain he suffered, but the spirit perjuangannya no slack. Pain is not a hindrance for him to travel through a travel-greet for his people. I witnessed the spirit of self-neglect in the humble figure. In an occasion of Ramadan, Kiai Asrori come to the Al-Khidmah in Malang on the wheelchair. He must dipapah some people to reach the podium. The melt. After he led the zikir provide a more tausiyah felt like magic. He instruct two things, "sing wani ngalah karo wong, lan sing wong wani ngapik'i (so that the yield to others and dare to do good to other people)." Message is a short and simple. However, this kind of simplicity is always the more horrible because we rarely find in our lives today. I suddenly feel afraid to lose.
"My Lord! Forgive me, my parents, PEOPLE THAT SIGN IN WITH Beriman to my house and all people who believe men and women. "(QS.Nuh/28) *** Please enjoy our course, you can copy-paste and distribute any posts without permission of the author and should WebBlog this tender. If there is something less well, and please leave a message to our critics.
"My Lord! Forgive me, my parents, PEOPLE THAT SIGN IN WITH Beriman to my house and all people who believe men and women. "(QS.Nuh/28) *** Please enjoy our course, you can copy-paste and distribute any posts without permission of the author and should WebBlog this tender. If there is something less well, and please leave a message to our critics.
Post-Election Jatim 2008 Merentas Awareness Golput Islamic With Glass Eyes
Described in the Qur'an in surat An Nisa (4) paragraph 58 of "Allah orders you to deliver a speech entitled to receive it, and (told you) when set in the law between men in order that you specify with the fair. Allah gave the instruction as well as possible to you. Allah is Hearer, the Seer. ".
God commanded us with the details, to deliver the mandate. Something which should be directed to the right menerimannya. A time of Rasulullah SAW came a friendly, Dzar Abu Al Ghifari, ask for a position. He said, "That's a mandate, it is the stigma and sorrow in the days later, except that with the right to receive it (with the main rule), and fulfill its obligations."
Religious basis of the two above, we should again reflect back mandate as a self-community, and whether golput be an awareness or community that does not have the mandate to the right? Mandate itself is one of the keys for the establishment of a framework of social public order terciptannya community tentram, secure, prosperous and stable.
Allah, the Messenger, and Ulil Amri
"O those who believe, obey Allah and obey the Messenger (His), and Amri ulil of you. Then if you different opinions about things, then return it to Allah (Al Quran) and the Messenger (sunnahnya), if you truly believe in Allah and the Last Day. That is better (for you) and the better result. "
A synchronization between the mandate and to the right mengemban mandate. Surat An Nissa 59 above explains that God Obey Allah, the Messenger (it) and after that Ulil Amri. Ulil Amri their course-that they have the authority to manage public affairs, the government officials. God with the obligation to provide specifically for us to obey the mandate ago Ulil Amri notabene caretaker mandate.
Golput issue in the 2008 elections to become the discourse itself. Classic discourse in a leadership election where both Pilpres, legislative, local elections have always golput wherever. Sometimes it is divided into golput Options or Non-technical course such as the administration is not complete, nuraninya unsuitable candidates, and so forth.
In the Holy Qur'an has clearly be that we have a mandate, and must comply with community leaders, Ulil Amri. Golput option as of course does not want to have the mandate and this is contrary to Scripture. Whatever alasanya, golput not an option for us Muslims. And we are not told to obey only Allah SWT and SAW Rasullullah but obey Ulil Amri as a community.
Let's SALURKAN mandate, and provides the opportunity for anyone Governor and Vice Governor elected to implement the mandate that we embankan. Successful or not all return to pemimpinya. In a message Rasulullah SAW said three of the nature of the leader must be owned, the piety that prevent violations, toleration of birth sympathy, and responsible to each and all of the people.
God commanded us with the details, to deliver the mandate. Something which should be directed to the right menerimannya. A time of Rasulullah SAW came a friendly, Dzar Abu Al Ghifari, ask for a position. He said, "That's a mandate, it is the stigma and sorrow in the days later, except that with the right to receive it (with the main rule), and fulfill its obligations."
Religious basis of the two above, we should again reflect back mandate as a self-community, and whether golput be an awareness or community that does not have the mandate to the right? Mandate itself is one of the keys for the establishment of a framework of social public order terciptannya community tentram, secure, prosperous and stable.
Allah, the Messenger, and Ulil Amri
"O those who believe, obey Allah and obey the Messenger (His), and Amri ulil of you. Then if you different opinions about things, then return it to Allah (Al Quran) and the Messenger (sunnahnya), if you truly believe in Allah and the Last Day. That is better (for you) and the better result. "
A synchronization between the mandate and to the right mengemban mandate. Surat An Nissa 59 above explains that God Obey Allah, the Messenger (it) and after that Ulil Amri. Ulil Amri their course-that they have the authority to manage public affairs, the government officials. God with the obligation to provide specifically for us to obey the mandate ago Ulil Amri notabene caretaker mandate.
Golput issue in the 2008 elections to become the discourse itself. Classic discourse in a leadership election where both Pilpres, legislative, local elections have always golput wherever. Sometimes it is divided into golput Options or Non-technical course such as the administration is not complete, nuraninya unsuitable candidates, and so forth.
In the Holy Qur'an has clearly be that we have a mandate, and must comply with community leaders, Ulil Amri. Golput option as of course does not want to have the mandate and this is contrary to Scripture. Whatever alasanya, golput not an option for us Muslims. And we are not told to obey only Allah SWT and SAW Rasullullah but obey Ulil Amri as a community.
Let's SALURKAN mandate, and provides the opportunity for anyone Governor and Vice Governor elected to implement the mandate that we embankan. Successful or not all return to pemimpinya. In a message Rasulullah SAW said three of the nature of the leader must be owned, the piety that prevent violations, toleration of birth sympathy, and responsible to each and all of the people.
Science, Islam, and the Scientific Revolution
This paper focuses on the issues that science and Islam, the more attention from the academic community and Islam in Indonesia. This issue is warm because of the desire, hope, and spirit of Islam akan bangkitnya motivated by the triumph of civilization romantisisme history of Islamic science in the past few centuries. Studies on science in Islam is actually taken seriously discussed by some scholars, both Muslims and the West. In general, this study includes two aspects, namely historical and epistemologis. In this article I will discuss two aspects to this and melajutkannya in the context of Indonesia.
Scientific Revolution
Discussion of science and Islam that have started from a monumental event to mark the birth of modern science, that is, the Scientific Revolution in the 17th century in Western Europe to become the "embryo of" the emergence of science as a system of knowledge moderns "universal." Historiografi In science, one question which is always the big attraction is: Why does the Scientific Revolution did not happen in the Islamic civilization in the heyday for centuries before European nations to build their system? Bukankan Islamic civilization itself already has the basics of a strong (tradition and philosophy of science) that allows the occurrence of the Scientific Revolution? To answer this question, there are two things that need to be understood. First is the history of social science in Europe when the Scientific Revolution. The second characteristic is the system's internal knowledge of Islam that does not enable the occurrence of Scientific Revolution. Although this is the second bit ambigius, this is quite short komparasi useful to see how modern science and contemporary Islam meet.
There are several thesis that we can take to understand the Scientific Revolution in Europe. First, the Scientific Revolution is always associated with the process sekularisasi or tercabutnya religious authority in the social system that memungkinakn political science kungkungan separated from religious institutions. Has been known that in the 16 century and 17 during the era Renaissannce, religious institutions as a very dominant and hegemonik epoch in Europe is experiencing radical changes in its position as holder of the full authority of all forms of truth. But lepasnya science from religious authority does not make them independent. Leonardo Olschki in notes, of a Scientific Revolution can not be separated from the process of transforming scientific knowledge into the form of a technical tool. According to Hessen the success of modern science in the centuries 16 and 17 is driven by economic failure the system is replaced by a feudal economic system capitalism. Specifically, Hessen physics refers to the development of science at the time as a form of response to the needs of technical and industrial warfare. From the records of the history of Scientific Revolution is that we can understand the development of modern science in Europe is not separated from the various forms of economic and political interests. Moreover, as said by Sandra Harding, modern science has become a vehicle for the practice of hegemony and the ambitions of nationalism of the nation during the European colonization of the other nations.
Now let us look to the early history of Islamic civilization and the knowledge that dibangunnya. Note A.I. Sabra can be made one of the specialty to see the contribution of Islamic civilization in science. In pengamatannya, the Islamic intellectual tradition was imported from the Classical Greek civilization. But this process does not do so only in passive, but is done through the appropriation process or the adjustment with the Islamic values. Thus the civilization of Islam is able to retrieve, process, and produce a system of knowledge that new, unique, integrated, and that is not never there before. There are two things that Sabra noted as a significant contribution to Islamic civilization in science. First is the level of thought inspired by the scientific needs in the Islamic belief system. Determining the direction of direction accurately is one of the results of this conjunction. The second level in the institutionalization of science. Sabra refers to four important institutions for science perkembamgan who first appeared in the Islamic civilization, namely hospitals, public libraries, high schools, and the astronomical observatory. All the progress made this possible by support from the authorities at that time in the form of funding and the award of the scientific tradition.
Then why science in Islamic civilization does not successfully defend kontinyuitasnya, failed to reach the point Scientific Revolution, and thus decreasing? One of the interesting thesis that come from Aydin Sadili. As described above in the science that's unique is the inclusion of elements of Islamic religious knowledge in the system. But, according to Sadili, here also the causes of the failure of Islamic civilization reaches Scientific Revolution. In the assumption Sadili, Classical Greek intellectual tradition inherited by the new Islamic civilization can produce scientific progress occurs when the strength of the process of reconciliation with religion. Reconciliation between science and religion occurred in European civilization, but it does not happen in the Islamic civilization. Dikotomi between the two types of knowledge, ie, religious knowledge and worldly knowledge (awâil) is a strong indication. The problems that occur is the discrepancy between the position of religious knowledge and worldly knowledge in which knowledge of religious social-political position that better knowledge of worldly status while located on the status of complement.
Next, Sadili see that one of the crucial failure permasalah Islamic science in achieving the Scientific Revolution is terpisahnya tradition philosophy with the religious traditions of thought. Because science and philosophy are in a group of the same, ie, secular knowledge. This separation ultimately limit the philosophy and science in the things outside the authority. There is limited berimplikasi on this berhentinya scientific tradition in Islamic civilization until finally all the scientific tradition is imported by several European nations a century later.
Modern Science and Islam
The desire or obsession akan bangkitnya back squarely Islamic civilization from the birth of romantisisme history of the past. Despite that, the desire is certainly something that makes sense. Even a duty for every Muslim, can build a civilization based on the values of Islam. Therefore, a note on the history will make us more wise to see in which direction we will go. One thing is clear that a new civilization can stand firmly if successfully build a well-established system of knowledge. Bangkitnya akan Islamic civilization is very dependent on the success in science through the achievement of institutional and epistemologis towards the process dekonstruksi modern epistemology of science that allows the values of Islam to be merged in a balanced system of knowledge that was built without the need to make science as a means of religious legitimacy, and vice versa. This is in line with the idea of Islamization of knowledge has ever dilontarkan by Ismail Raji al-faruqi.
Why do people need to reform Islam modern science? Is not modern science has provided so many benefits for mankind? This statement may be true if we see how the critical attitude with modern science to create life (groups of) people become more prosperous. The argument that makes sense coming from Sal Restivo which reveals how modern science is a social problem because the system born of modern society are broken. The historispun we can understand how modern science was born as the engine system exploitation capitalism. Paul Feyerabend even criticize modern science as a threat to the values of democracy, the quality of human life, and even the earth and its viability contents. In kondisisi like this, Islam can be a proper alternative to science in developing a more subtle way.
Despite the Islamization of knowledge is an ambitious project to not call this utopia. Islamization of knowledge project is loaded with value will be very difficult to reach because of conflict with the dogma of modern science to claim himself as a "free" so that the value of a neutral and universal. Claim neutrality and universality modern science itself is essentially problematic. Neutrality is a refuge for modern science from the criticisms of the various social problems that diproduksinya. While universality is not more than just a tool of modern science hegemony of the other system. Social and cultural study of modern science made some scholars to give enough evidence that science and knowledge dihasilkannya always be cultural, social terkonstruksi in, and never be separated from economic and political interests. This is the biggest challenge for saintis Muslims in an effort to build a system of Islamic knowledge.
Science and Islam in Indonesia
The fact that Indonesia is a country with the largest population groups in the Islamic world is always associated with hope akan bangkitnya Islam in this country. Quantitative facts unfortunately this has not been enough for us to be optimistic. Major obstacle for the goal is to have two sides. The first is still the weak scientific tradition in Indonesia. Although Indonesia has a relatively higher quality, a sound scientific activities, especially in science, in the knowledge that is far from original expectations. This condition becomes weaker again because terpisahnya science and philosophy in academic discourse. Inclusion of science in the science of exact sciences philosophy as science is non-exact sciences indikasinya. While exact sciences category and non-exact sciences are ilusif. This does not cause terbentuknya a tradition of philosophy of science is well established critics, and vice versa, science itself is running as though he is autonomous.
On the second, refers to the thesis Nurcholish Majid, a fact that Islamic communities in Indonesia do not inherit the intellectual tradition of Islamic civilization during the summer. Islam in Indonesia is shown when the Islamic intellectual tradition is being decreased at the origin so that the intellectual tradition is not had time to be merged in the social system and culture. In addition, one of the terms of the growth of intellectual tradition is the attitude of openness inklusivitas or because a new system of knowledge can properly if it is in the social systems that respect the differences and diversity of thought. This issue becomes important given the still strong exclusivity in various sections of the community of Islam in Indonesia.
In closing, what is described above is a form of awareness of science and Islam in Indonesia, which should receive attention in the public continuously for membangkitan the spirit and tradition of criticism of science as well as criticism for the Islamic community in Indonesia. And therefore studies the relation between science and Islam should be the important agenda, both in the tradition of Islamic philosophy and science in the discourse on the theoretical level and praksis.
Scientific Revolution
Discussion of science and Islam that have started from a monumental event to mark the birth of modern science, that is, the Scientific Revolution in the 17th century in Western Europe to become the "embryo of" the emergence of science as a system of knowledge moderns "universal." Historiografi In science, one question which is always the big attraction is: Why does the Scientific Revolution did not happen in the Islamic civilization in the heyday for centuries before European nations to build their system? Bukankan Islamic civilization itself already has the basics of a strong (tradition and philosophy of science) that allows the occurrence of the Scientific Revolution? To answer this question, there are two things that need to be understood. First is the history of social science in Europe when the Scientific Revolution. The second characteristic is the system's internal knowledge of Islam that does not enable the occurrence of Scientific Revolution. Although this is the second bit ambigius, this is quite short komparasi useful to see how modern science and contemporary Islam meet.
There are several thesis that we can take to understand the Scientific Revolution in Europe. First, the Scientific Revolution is always associated with the process sekularisasi or tercabutnya religious authority in the social system that memungkinakn political science kungkungan separated from religious institutions. Has been known that in the 16 century and 17 during the era Renaissannce, religious institutions as a very dominant and hegemonik epoch in Europe is experiencing radical changes in its position as holder of the full authority of all forms of truth. But lepasnya science from religious authority does not make them independent. Leonardo Olschki in notes, of a Scientific Revolution can not be separated from the process of transforming scientific knowledge into the form of a technical tool. According to Hessen the success of modern science in the centuries 16 and 17 is driven by economic failure the system is replaced by a feudal economic system capitalism. Specifically, Hessen physics refers to the development of science at the time as a form of response to the needs of technical and industrial warfare. From the records of the history of Scientific Revolution is that we can understand the development of modern science in Europe is not separated from the various forms of economic and political interests. Moreover, as said by Sandra Harding, modern science has become a vehicle for the practice of hegemony and the ambitions of nationalism of the nation during the European colonization of the other nations.
Now let us look to the early history of Islamic civilization and the knowledge that dibangunnya. Note A.I. Sabra can be made one of the specialty to see the contribution of Islamic civilization in science. In pengamatannya, the Islamic intellectual tradition was imported from the Classical Greek civilization. But this process does not do so only in passive, but is done through the appropriation process or the adjustment with the Islamic values. Thus the civilization of Islam is able to retrieve, process, and produce a system of knowledge that new, unique, integrated, and that is not never there before. There are two things that Sabra noted as a significant contribution to Islamic civilization in science. First is the level of thought inspired by the scientific needs in the Islamic belief system. Determining the direction of direction accurately is one of the results of this conjunction. The second level in the institutionalization of science. Sabra refers to four important institutions for science perkembamgan who first appeared in the Islamic civilization, namely hospitals, public libraries, high schools, and the astronomical observatory. All the progress made this possible by support from the authorities at that time in the form of funding and the award of the scientific tradition.
Then why science in Islamic civilization does not successfully defend kontinyuitasnya, failed to reach the point Scientific Revolution, and thus decreasing? One of the interesting thesis that come from Aydin Sadili. As described above in the science that's unique is the inclusion of elements of Islamic religious knowledge in the system. But, according to Sadili, here also the causes of the failure of Islamic civilization reaches Scientific Revolution. In the assumption Sadili, Classical Greek intellectual tradition inherited by the new Islamic civilization can produce scientific progress occurs when the strength of the process of reconciliation with religion. Reconciliation between science and religion occurred in European civilization, but it does not happen in the Islamic civilization. Dikotomi between the two types of knowledge, ie, religious knowledge and worldly knowledge (awâil) is a strong indication. The problems that occur is the discrepancy between the position of religious knowledge and worldly knowledge in which knowledge of religious social-political position that better knowledge of worldly status while located on the status of complement.
Next, Sadili see that one of the crucial failure permasalah Islamic science in achieving the Scientific Revolution is terpisahnya tradition philosophy with the religious traditions of thought. Because science and philosophy are in a group of the same, ie, secular knowledge. This separation ultimately limit the philosophy and science in the things outside the authority. There is limited berimplikasi on this berhentinya scientific tradition in Islamic civilization until finally all the scientific tradition is imported by several European nations a century later.
Modern Science and Islam
The desire or obsession akan bangkitnya back squarely Islamic civilization from the birth of romantisisme history of the past. Despite that, the desire is certainly something that makes sense. Even a duty for every Muslim, can build a civilization based on the values of Islam. Therefore, a note on the history will make us more wise to see in which direction we will go. One thing is clear that a new civilization can stand firmly if successfully build a well-established system of knowledge. Bangkitnya akan Islamic civilization is very dependent on the success in science through the achievement of institutional and epistemologis towards the process dekonstruksi modern epistemology of science that allows the values of Islam to be merged in a balanced system of knowledge that was built without the need to make science as a means of religious legitimacy, and vice versa. This is in line with the idea of Islamization of knowledge has ever dilontarkan by Ismail Raji al-faruqi.
Why do people need to reform Islam modern science? Is not modern science has provided so many benefits for mankind? This statement may be true if we see how the critical attitude with modern science to create life (groups of) people become more prosperous. The argument that makes sense coming from Sal Restivo which reveals how modern science is a social problem because the system born of modern society are broken. The historispun we can understand how modern science was born as the engine system exploitation capitalism. Paul Feyerabend even criticize modern science as a threat to the values of democracy, the quality of human life, and even the earth and its viability contents. In kondisisi like this, Islam can be a proper alternative to science in developing a more subtle way.
Despite the Islamization of knowledge is an ambitious project to not call this utopia. Islamization of knowledge project is loaded with value will be very difficult to reach because of conflict with the dogma of modern science to claim himself as a "free" so that the value of a neutral and universal. Claim neutrality and universality modern science itself is essentially problematic. Neutrality is a refuge for modern science from the criticisms of the various social problems that diproduksinya. While universality is not more than just a tool of modern science hegemony of the other system. Social and cultural study of modern science made some scholars to give enough evidence that science and knowledge dihasilkannya always be cultural, social terkonstruksi in, and never be separated from economic and political interests. This is the biggest challenge for saintis Muslims in an effort to build a system of Islamic knowledge.
Science and Islam in Indonesia
The fact that Indonesia is a country with the largest population groups in the Islamic world is always associated with hope akan bangkitnya Islam in this country. Quantitative facts unfortunately this has not been enough for us to be optimistic. Major obstacle for the goal is to have two sides. The first is still the weak scientific tradition in Indonesia. Although Indonesia has a relatively higher quality, a sound scientific activities, especially in science, in the knowledge that is far from original expectations. This condition becomes weaker again because terpisahnya science and philosophy in academic discourse. Inclusion of science in the science of exact sciences philosophy as science is non-exact sciences indikasinya. While exact sciences category and non-exact sciences are ilusif. This does not cause terbentuknya a tradition of philosophy of science is well established critics, and vice versa, science itself is running as though he is autonomous.
On the second, refers to the thesis Nurcholish Majid, a fact that Islamic communities in Indonesia do not inherit the intellectual tradition of Islamic civilization during the summer. Islam in Indonesia is shown when the Islamic intellectual tradition is being decreased at the origin so that the intellectual tradition is not had time to be merged in the social system and culture. In addition, one of the terms of the growth of intellectual tradition is the attitude of openness inklusivitas or because a new system of knowledge can properly if it is in the social systems that respect the differences and diversity of thought. This issue becomes important given the still strong exclusivity in various sections of the community of Islam in Indonesia.
In closing, what is described above is a form of awareness of science and Islam in Indonesia, which should receive attention in the public continuously for membangkitan the spirit and tradition of criticism of science as well as criticism for the Islamic community in Indonesia. And therefore studies the relation between science and Islam should be the important agenda, both in the tradition of Islamic philosophy and science in the discourse on the theoretical level and praksis.
Islam Liberal
The development of Islamic thought in line with the development of human history Muslims. Various problems arise and need solutions occur. In the centuries-century development of the Islamic jarah not many colored review of the various thoughts, but after the third century diadopsinya with Greek philosophy by the Muslim intdektual the new round of debate thoughts Islam birth to many trends of thought.
Travel thought Islam was also influenced by the rising power in the fall to 15th century, Islamic thoughts deterioration occurred and by kejumudan think so that the imperialist powers to be strong in almost all Islamic countries are subject, all the more the colonists also brought this concept in mind that deliberately developed to eliminate or at least thought memdistorsi Islam. Therefore, a decline of thought among Muslims themselves. There who want to defend Islamic values in their lives, this group is called by the orientalis group as conservative, while anti tesa from this group is the group that wants the changes in Islamic thought, so drawn in such a way to fit in with modern thinking is the postscript model West . This is called the second group with a group that holds Liberal (Liberal Islam).
The term Liberal Islam
The West orieiitalis different opinions when assessing Islam. Charles Kurzman noted a number of Islamic leaders who assess the pessimist, such as Voltaire (1745) dalain book "Mahomet of Fanaticism" rate that is identical with the Islamic zealotry. In political terminology, Islam means dispotisme power (tyranny), the words Montesquie, as Francis Bacon (1622), which mengidentikkan of Islamic monarchy with Absolut. While in the military field is identical with the Islamic terror as expressed by Eugène Delacroix (1824). Even writer Ernest Renon (1862) argued that the Islamic tradition synonymous with backwardness and primitive.
However many there are a number of prominent West orientalis that Islam is objectively look like Arnold Toynbee in his book "The Preaching of Islam", or John L. Esposito in his book "The Islamic Threat: Mith or Reality" is more positive figure the West embraced Islam as Leopold Asad, Maryam Jamilah who write a book "Islam and Modernism" and Roger Gerandy who write "Tromisses De L 'Islam."
According to Kurzman, that usually means that the Liberal Islam discuss them with the essence of Western liberalism on power kritisnya, although there are differences between them, as the Liberal Islam still stand to the Al-Quran and Hadith and Islamic history. Meanwhile, according to Prof. William Montgomery Watt Islamic term that refers to Muslims who appreciate the views and feel that Western criticism hidden or covert to Islam some can be justified. They regard themselves as Muslims and have a life as a Muslim. The term Liberal Islam is identical with the modernis and neo mu'tazilah.
Development of the Liberal Islam
Liberal Islam for Kurzman, the same as saying that the renewal and leave the modernity of the past and proclaim kapada the development of technology, economy, democracy and the rights of the official. The leaders of the so-called a-effect is Muhammmad bin Abdul Wahhab of Saudi Arabia, sheikh Gabriel Umar bin AI-Aqdisi from West Africa, from Sumatra Poor Hajj, Hajj Ahmed Syariat God and Brelwi from South Asia and Xin Ma Ming from China. But the influence of the Liberal Islam the most powerful of India's bemama the Addahlawi Shah Wali Allah (1703-1762). Meanwhile, Montgomery Watt looked Liberal Islam that began in the 19th century until the liberation (1945).
Figures Liberal Islam
The leaders of the Liberal Islam's most prominent and recorded by the West is the author Sayyid Ahmad Khan (1817-1898) from India. He saw that the treatment of British Muslims in the country's woes and are treated very unfairly. Meanwhile, residents dianak Hindu-emaskan. For example in the city of Bengal, government departments placed the engineers, accountants and other employees of the Hindu residents of a Muslim, two of 300 children in the UK universities in Calcutta is not up to 1% were Muslims. But Ahmad Khan writing for the government submitted to the British in India of various treatment and injustice sernena-rnena acts that cause hatred of Muslims to the UK. Time until the year 1869 Sayyid Ahmad Khan urnurnya is 52 years old, he accompanied his son to go to school English. Departure was intended to gather material in order to impugn the character of English orientalis menyudutkan history of Prophet Muhammad SAW, to complete any posts entitled "Essays on The Life of Muhammad" that smell apologis narnun not long after the book by prominent liberal diungguli India named Sayyid Amir Ali ( 1849-1928), so narnun Sayyid Ahmad Khan has been successfully pumping the spirit of Muslims with coax them to take the policy in cooperation with the United Kingdom. This effort involves the acceptance of Western values to a certain extent, because it indirectly stated that the young generation Muslims will enter the schools built to educate them to become servant state. One of the achievements of Ahmad Khan is a collage of the 1877 which is the embryo of the University Aliqrah officially founded in 1920.
Meanwhile, Sayyid Amir Ali with the famous book "The Spirit Of Islam" Indonesia dalarn edition entitled "The fire of Islam" at the bottom is a view of Islam and ready to realize that all the liberal values in the Puja in the UK at the time of Queen Victoria. Amir Ali holds that Muhammad is the "Great Teacher''a man who believe in the progress, which uphold the use of roots and even the noble pioneer rationalism, ie a man who truly modern. Islam is seen as most religious ideal, a belief that menanarnkan large to emphasize the holiness of God and the moral code of ethics and a high. War-a war that the purely defensive nature of the dignity of women, improve the fate of slaves and slavery criticaster suggests that knowledge and science, and emphasize human responsibility and free intention.
In the Sudan, Sadiq AI-appear as the Mahdi political figures who support the idea that the Liberal Islam Islamization that require more extensive, but not with the way society formed in the mold of the present intellectual and social generation that considers Islam "babwa sya'riah flexible enough to allow this . It is beyond madzhab-madzhab Islamic law and is only bound to the Al-Qur'an and Sunna, and is able to overcome the conditions of the present. Perjuangan is further developed by Dr. Hassan Turabi, which was then mengahadapi great challenges of the local scholars such as Dr. Sheikh Ja'far ldris, Amir AI-Haj etc..
The success of the Liberal Islam is the most prominent in the Mustafa Kamal Ataturk (l924) as a sacred institution in the world of Islam, Islamic education and changing the style of a traditional West peagajaran language prohibits even the arab-adzanpun not allowed to use the language but the arab dikumandangkan with Turkish . Voters rejecting khilafah Islamiah Islamic government as an institution sued by Ali Abd. Raziq (1925) from Egypt. la censure kekhalifahan validity, but also the foundations of authority in Islam.
India's ideas on Islam by Dr Liberal examined. Greg Barton in a written dissertation doktornya at Monash University, Melbourne, Australia. Research emphasized start of 1960 until 1990. This movement of thought and learning development lslam Liberal called Neo-Modemisme Islam that has been influential on the level religious, social, and political. This movement is widely grown dilingkungan have the intellectual background of modern, combined with the classical Islamic education. Appear in Indonesia is a rising force for the rise of a new generation of Muslims, especially middle-class city, so it is able to participate in more liberal and progressive to a new Indonesai. Dissertation is to focus on four prominent drawer carriage liberal Islam in Indonesia, namely, Abdurrahman Wahid (Gus Dur, the former president to RI-4), Dr. Nurcholis Majid (Paramadina foundation chairman), Johan Efendi (Sekertaris Gus Dur in the palace) and Ahmad Wahid (has died). Barton tried to put them in the context of globalization and the wider modemnisasi.
Analysis of Key Thought The Liberal Islam
Central theme of the specifics in mind the liberal Islam is the rationalization and modernization of Islam in addition to gender issues, women's leadership, and the progress of science and not infrequently to the sekularisasi.
If we observe that the birth of the thought leaders of liberal Islam that is because some things, namely:
1) The length of the colonial cause of Muslims in all sectors.
2) The ignorance and kejumudan Muslims setagnasi the result of thought and education.
3) What do they see from direct observation to upset the Western world until the birth to encourage them to bring the attitude towards Muslims who do not progress in the west rarely sikapi with their apologi excessive.
In fact there are dots on the strengths and weaknesses of liberal Islamic thought that. Salient point that the surplus that they telahmerangsang resurrection tradisionalis for the rise berijtihad and make changes. But dots kelemahannya enough. At least reactive attitude towards them is not true at the same time with the implementation of the real that can be enjoyed by people of widely so that it can bring to their work that they benefit the people. Also not uncommon to be more teoritik and pout and apologetik and so forth berbangga self arogansi intellectual.
In the structure of Islam in Indonesia, including the liberal Islam Islamic substantive flag bearer for dealing with other Islamic groups, namely Islamic formalistik groups and Islamic fundamentalist groups or konserfatif. In the framework of Islamic groups formalistik visible on the old style of government order, new order, and Habibie government. While Islamic groups in the government seem sustansif Gus Dur. And both have failed, so the last opportunity in the third group of Islamic fundamentalists is that now more diligent-getolnya menuatut Syariat implementation of Islam in Indonesia, or through special autonomy / regions.
In terms of thinking, college-university institutions, especially Islamic countries (IAIN) is a fertile place of the liberal mainstream Islamic thought and appears to be very Western.
Travel thought Islam was also influenced by the rising power in the fall to 15th century, Islamic thoughts deterioration occurred and by kejumudan think so that the imperialist powers to be strong in almost all Islamic countries are subject, all the more the colonists also brought this concept in mind that deliberately developed to eliminate or at least thought memdistorsi Islam. Therefore, a decline of thought among Muslims themselves. There who want to defend Islamic values in their lives, this group is called by the orientalis group as conservative, while anti tesa from this group is the group that wants the changes in Islamic thought, so drawn in such a way to fit in with modern thinking is the postscript model West . This is called the second group with a group that holds Liberal (Liberal Islam).
The term Liberal Islam
The West orieiitalis different opinions when assessing Islam. Charles Kurzman noted a number of Islamic leaders who assess the pessimist, such as Voltaire (1745) dalain book "Mahomet of Fanaticism" rate that is identical with the Islamic zealotry. In political terminology, Islam means dispotisme power (tyranny), the words Montesquie, as Francis Bacon (1622), which mengidentikkan of Islamic monarchy with Absolut. While in the military field is identical with the Islamic terror as expressed by Eugène Delacroix (1824). Even writer Ernest Renon (1862) argued that the Islamic tradition synonymous with backwardness and primitive.
However many there are a number of prominent West orientalis that Islam is objectively look like Arnold Toynbee in his book "The Preaching of Islam", or John L. Esposito in his book "The Islamic Threat: Mith or Reality" is more positive figure the West embraced Islam as Leopold Asad, Maryam Jamilah who write a book "Islam and Modernism" and Roger Gerandy who write "Tromisses De L 'Islam."
According to Kurzman, that usually means that the Liberal Islam discuss them with the essence of Western liberalism on power kritisnya, although there are differences between them, as the Liberal Islam still stand to the Al-Quran and Hadith and Islamic history. Meanwhile, according to Prof. William Montgomery Watt Islamic term that refers to Muslims who appreciate the views and feel that Western criticism hidden or covert to Islam some can be justified. They regard themselves as Muslims and have a life as a Muslim. The term Liberal Islam is identical with the modernis and neo mu'tazilah.
Development of the Liberal Islam
Liberal Islam for Kurzman, the same as saying that the renewal and leave the modernity of the past and proclaim kapada the development of technology, economy, democracy and the rights of the official. The leaders of the so-called a-effect is Muhammmad bin Abdul Wahhab of Saudi Arabia, sheikh Gabriel Umar bin AI-Aqdisi from West Africa, from Sumatra Poor Hajj, Hajj Ahmed Syariat God and Brelwi from South Asia and Xin Ma Ming from China. But the influence of the Liberal Islam the most powerful of India's bemama the Addahlawi Shah Wali Allah (1703-1762). Meanwhile, Montgomery Watt looked Liberal Islam that began in the 19th century until the liberation (1945).
Figures Liberal Islam
The leaders of the Liberal Islam's most prominent and recorded by the West is the author Sayyid Ahmad Khan (1817-1898) from India. He saw that the treatment of British Muslims in the country's woes and are treated very unfairly. Meanwhile, residents dianak Hindu-emaskan. For example in the city of Bengal, government departments placed the engineers, accountants and other employees of the Hindu residents of a Muslim, two of 300 children in the UK universities in Calcutta is not up to 1% were Muslims. But Ahmad Khan writing for the government submitted to the British in India of various treatment and injustice sernena-rnena acts that cause hatred of Muslims to the UK. Time until the year 1869 Sayyid Ahmad Khan urnurnya is 52 years old, he accompanied his son to go to school English. Departure was intended to gather material in order to impugn the character of English orientalis menyudutkan history of Prophet Muhammad SAW, to complete any posts entitled "Essays on The Life of Muhammad" that smell apologis narnun not long after the book by prominent liberal diungguli India named Sayyid Amir Ali ( 1849-1928), so narnun Sayyid Ahmad Khan has been successfully pumping the spirit of Muslims with coax them to take the policy in cooperation with the United Kingdom. This effort involves the acceptance of Western values to a certain extent, because it indirectly stated that the young generation Muslims will enter the schools built to educate them to become servant state. One of the achievements of Ahmad Khan is a collage of the 1877 which is the embryo of the University Aliqrah officially founded in 1920.
Meanwhile, Sayyid Amir Ali with the famous book "The Spirit Of Islam" Indonesia dalarn edition entitled "The fire of Islam" at the bottom is a view of Islam and ready to realize that all the liberal values in the Puja in the UK at the time of Queen Victoria. Amir Ali holds that Muhammad is the "Great Teacher''a man who believe in the progress, which uphold the use of roots and even the noble pioneer rationalism, ie a man who truly modern. Islam is seen as most religious ideal, a belief that menanarnkan large to emphasize the holiness of God and the moral code of ethics and a high. War-a war that the purely defensive nature of the dignity of women, improve the fate of slaves and slavery criticaster suggests that knowledge and science, and emphasize human responsibility and free intention.
In the Sudan, Sadiq AI-appear as the Mahdi political figures who support the idea that the Liberal Islam Islamization that require more extensive, but not with the way society formed in the mold of the present intellectual and social generation that considers Islam "babwa sya'riah flexible enough to allow this . It is beyond madzhab-madzhab Islamic law and is only bound to the Al-Qur'an and Sunna, and is able to overcome the conditions of the present. Perjuangan is further developed by Dr. Hassan Turabi, which was then mengahadapi great challenges of the local scholars such as Dr. Sheikh Ja'far ldris, Amir AI-Haj etc..
The success of the Liberal Islam is the most prominent in the Mustafa Kamal Ataturk (l924) as a sacred institution in the world of Islam, Islamic education and changing the style of a traditional West peagajaran language prohibits even the arab-adzanpun not allowed to use the language but the arab dikumandangkan with Turkish . Voters rejecting khilafah Islamiah Islamic government as an institution sued by Ali Abd. Raziq (1925) from Egypt. la censure kekhalifahan validity, but also the foundations of authority in Islam.
India's ideas on Islam by Dr Liberal examined. Greg Barton in a written dissertation doktornya at Monash University, Melbourne, Australia. Research emphasized start of 1960 until 1990. This movement of thought and learning development lslam Liberal called Neo-Modemisme Islam that has been influential on the level religious, social, and political. This movement is widely grown dilingkungan have the intellectual background of modern, combined with the classical Islamic education. Appear in Indonesia is a rising force for the rise of a new generation of Muslims, especially middle-class city, so it is able to participate in more liberal and progressive to a new Indonesai. Dissertation is to focus on four prominent drawer carriage liberal Islam in Indonesia, namely, Abdurrahman Wahid (Gus Dur, the former president to RI-4), Dr. Nurcholis Majid (Paramadina foundation chairman), Johan Efendi (Sekertaris Gus Dur in the palace) and Ahmad Wahid (has died). Barton tried to put them in the context of globalization and the wider modemnisasi.
Analysis of Key Thought The Liberal Islam
Central theme of the specifics in mind the liberal Islam is the rationalization and modernization of Islam in addition to gender issues, women's leadership, and the progress of science and not infrequently to the sekularisasi.
If we observe that the birth of the thought leaders of liberal Islam that is because some things, namely:
1) The length of the colonial cause of Muslims in all sectors.
2) The ignorance and kejumudan Muslims setagnasi the result of thought and education.
3) What do they see from direct observation to upset the Western world until the birth to encourage them to bring the attitude towards Muslims who do not progress in the west rarely sikapi with their apologi excessive.
In fact there are dots on the strengths and weaknesses of liberal Islamic thought that. Salient point that the surplus that they telahmerangsang resurrection tradisionalis for the rise berijtihad and make changes. But dots kelemahannya enough. At least reactive attitude towards them is not true at the same time with the implementation of the real that can be enjoyed by people of widely so that it can bring to their work that they benefit the people. Also not uncommon to be more teoritik and pout and apologetik and so forth berbangga self arogansi intellectual.
In the structure of Islam in Indonesia, including the liberal Islam Islamic substantive flag bearer for dealing with other Islamic groups, namely Islamic formalistik groups and Islamic fundamentalist groups or konserfatif. In the framework of Islamic groups formalistik visible on the old style of government order, new order, and Habibie government. While Islamic groups in the government seem sustansif Gus Dur. And both have failed, so the last opportunity in the third group of Islamic fundamentalists is that now more diligent-getolnya menuatut Syariat implementation of Islam in Indonesia, or through special autonomy / regions.
In terms of thinking, college-university institutions, especially Islamic countries (IAIN) is a fertile place of the liberal mainstream Islamic thought and appears to be very Western.
Ternate slashing student STAIN abortion
Ternate, The Tribune-Dufa-Dufa back digemparkan with the discovery of an infant who had a baby broken bones live alias planted under a banana tree, Monday (07/05) afternoon around two o'clock yesterday.Current biadap this note after the ma-syarakat, suspect pitch meeting, BK alias blessings (21) initially seven months pregnant, suddenly does not have a child. Ikwal this, and the police station to be developed Ternate.
And finally Monday (07/05) at around 13.30 Wit, a police station successfully menciduk second suspect in the STAIN campus in Dufa-man Dufa.Dan SH Alias is legitimate, is now recorded as a freshman and XI IN STAIN semester.
While blessings BK alias, recorded as semester IV student at the same faculty. Not only that, after holding the two suspects, a police station also lead to a second location where the suspect ditanamnya newborn baby ditanan.
Only with time-15 minutes, members of police station successfully change infant baby living bone callosity tersebut.Namun the police station was not providing information about kausu it. Ternate, The Tribune-before investigators, two suspects of abortion BK alias blessing and legitimate, me-ngaku biadap the action, with Bodrex take medicine, drink mixed with soda and Spriteadded with the leaves hard.
"Ingredients that we take time repeatedly, until the newborn baby is due," the light on a number of SH journalist.
Ingredients that, forced to do because the age pregnancy Bk Alias blessings have entered the seventh month,so how is she wearing.
He also confessed that take action, because the act of shame for single parents and
merestuainya not.
"Because of shame, we finally take action was reckless," explained BT is also still listed as STAIN students.
According to the Baby planted in shrub that has entered the tenth day or the exact date April 29, precisely 12 hours at night.
And now, the two suspects had secured the police station, in order to expedite the examination process. (CE-08)(Tm-08)
Municipality of Ternate and Preview Now
Development of the city of Ternate samapi government is currently experiencing a very rapid progress. Many of the problems that make changes to this we find is the history of the past. How does the government face of Ternate yore and now? Meanwhile, in December 1996, the desire of local governments to improve the status of Administrative Ternate, a Municipality of Ternate the flare, so that in the year was also the mayor of Ternate Drs. Syamsir Andili H, on behalf of local governments to apply the title "Increasing the City's Administrative Ternate Become Regional Municipality of Ternate Level II," submitted to the Regent Abdullah Assagaf.
Through the application is presented next, with a range of research both from the Government of Maluku Province and Ministry of Home Affairs, the proposal is approved.
With the support of Level I DPRD Provinsi Maluku Utara through official letter dated 13 December 1996 and Level II decision DPRD Kabupaten Maluku Utara No.: 188.4/ob/DPRD/MU/1997 support terbentuknya Regional Municipality Level II Ternate.
And the lapse of two years later, berubalah status with titetapkan by Law No. 11 of 1999 on the establishment of Level II Regional Municipality Ternate. Then, on 27 April 1999 Regional Municipality inaugurated level II Ternate at once inaugurate Drs. Syamsir Andili as occupant Walikotamadya first diera Regional Autonomy.
Kota Ternate Travel is on the way of progress, so that the peda in 1999 and formed the DPRD Kota Ternate Bhakti period 1999-2004 and with the government and form a complete device-government Note Moh. Amrul Djinanu -
Foundation Majlis Ta'lim Wa Taslim (YALISTA) Surabaya
This foundation is located in the city of East Java, Surabaya Indonesia, Jl precisely. No Kutisari North. 63
Surabaya 60291. Foundation Founder Ta'lim Majlis Wa Taslim (YALISTA) is RM KH Abdullah Wachid
Syamsuddin, a Kyai Ponorogo come from East Java, his pedigree can be seen on the Genealogy page RM KH Abdullah Wachid Syamsuddin.
Seeing the scientific and the religious public, he is way Yalista with full dedication and struggle.current autonomous body that is growing rapidly TK YALISTA, with the principal Muftiatul Khoiroh S. Ag. The
TK activities YALISTA as follows..
Ultras Energia Branch Kutisari
Sell, Buy and Strum Accu Accu both used and new
is a shop that sells a wide range of Accu (battery) both Accu motorcycles, cars and Truck. Surabaya is located
in the region, namely South Kutisari North no.63.
Various bid price:
Accu Strum: 4 thousand to 20 thousand
Motorcycles: 80 thousand
Car: 470 thousand to an 1jt
visit because we are doing a campaign and bid prices
But the center can be visited Ultras Energia in Surabaya Jl Ayani 164
Kyai origin Sumobito Jombang East Java indonesia
Kyai origin Sumobito Jombang East Java
Gus Mudji a Sufi is derived from Sumobito Jombang. People often come to call the name Mudji smack. A simple and kharismatik. His home near the famous public figures Emha Ainun Najib.
Gus Mudji not setenar dur gus, gus rori and gus-gus, but he always has a teaching or tausiah with the relaxation and quality. In a week, gus mudji once said that the main two. Ie dawn and Ashar. base where he is the dawn of the angels descend, and when someone bermunajat and ask the angels insaallah akan mengamini. Second, he is ashar.dasar ashar mustajabah is time for berdo'a.
One disciple of someone he said, Gus is mudji potluck meal or drink and eat or drink comes from the weary toil himself. Subhanallah, a reflection of the sacred that is not normal but has a significant meaning in the life of the world is not tampah Haq and which not.
Mudji Gus is one of the famous students Kyai Tebuireng Jombang, namely Kyai Haji Adlan Aly. Kyai Kyai Adlan this is known as one of the santri ulama 'of the Nahdlatul Ulama (NU). Kyai Adlan been said to Gus Mudji, do it like a mosque existing foundation, but not so. Gus Mudji spontaneous thinking and thinking what ma'na spoken teacher who is also God's Guardians.
Day by day, until Kyai Adlan died. After being Hidayah from Allah SWT, speech teacher interpretation is Mudji Gus will soon also become leaders and Ulama.
Figure of kharismatik and not many people know, but if some official views or those who visit (sowan) is not small. A remarkable figure that even though we know a story. (Maharruddin)
imagination
What we do for living now?
Do you see that what we become is what we used to play when we are a child?
For example, President Suharto and president Yudoyono, when they were a kid they liked to be a chief for their childhood neighborhood.
So when they adult, they prefer to be a president than to be a minister.
Many thing of kids imagination is doing like an adult.
Pretending to be soccer player, singer, doctor etc.
If kids like to do something interested they doing all day, like never bored.
Look at a kid who like reading a lot that kid will go anywhere with book.
Maybe when we grow up we feel comfort and pleasant when we can do what we playing when we just a kid seriously and earn some money.
Some people say the happiest people are some one who can make their dream came true.
When do we dream a lot? Don’t you remember we often dream being some one is when we playing at child age.
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