After successfully proclaiming the proclamation of independence, the Indonesian people made an agreement to ratify the Pancasila as the basis of the Indonesian nation. The Pancasila values were explored directly from the noble values possessed by the Indonesian people before Indonesian independence. This paper through library research concludes that the Pancasila historically underwent its dynamics since the Old Order government until the Reform Era, especially in its ideological process among plural Indonesian society. The ideology of Pancasila has been confronted with other ideologies, such as communist ideology and Islamic ideology which seeks to create an Indonesian nation in accordance with each ideology. Although the teachings of Islam are not contrast to the Pancasila, but the political movement of some Indonesian Muslims to establish an Islamic state or Khilafah in Indonesia clearly contradicts the spirit of Pancasila because Indonesia is a nation achieved by agreement of all Indonesian people with their various religions. Therefore, the Indonesian Muslims (as well as other non-Muslims) must prove their main role in maintaining the continuity of Pancasila and the unity of Indonesia with its Bhinneka Tunggal Ika. Besides, the Government leaders of Indonesia together with all Indonesian society must practice the holy values of Pancasila, maintain the unitary of the Indonesian nation, and realize a prosperous Indonesia based on the Pancasila.
The Rustamid Dynasty (160-296 AH / 776-909 AD) was a remarkable Ibadite dynasty. Unfortunately, most of the historical works have paid little attention to the development of Islamic civilization during the Rustamid reign. This fact is very contrary to the study of Sunnite or Shi'ite dynasties. This paper shows that the Rustamids performed their moderate policy by giving great tolerance, freedom, and equality to all citizens who lived in their territory, especially in Tahert (part of Algeria) and Jabal Nafusah (part of Libya). Consequently, this moderate policy, which was encouraged by the moderate Ibadite doctrine, had influence on the establishment of Islamic civilization in the Maghrib. The Rustamids successively played a significant role in economic prosperity, intellectual development, and Islamization. Like the Rustamids, the plural society of Indonesia can obtain the achievements of civilization by maintaining their multicultural diversity. Hence, the Indonesian government, the Muslim organizations, and all of the Muslim people should promote tolerant Islamic teachings and support intellectual movement.
Abstract. Purwowijoyo or Sukatman Purwosuwito (11 April 1914 - March 20, 1994) idealism is to provide the greatest profit for civil through historiography of the local history of Ponorogo and his idealism was written in Babad Ponorogo. Theoretically, history method had been conducted in his historiography. Futhermore, Babad Ponorogo comprises 8 volumes. In Babad Ponorogo, it told about various patriotic events in Ponorogo society gaining imperialism for instance Raden Martopuro in 1853 and Kampak Patik in 1885). Then to commemorate that events, public services was developed by Bathoro Katong government. It was complicated reasons in fighting Dutch because of the political situation of foreign imperialism adverse social and economic. Ponorogo goverment had priority in determining the development. On the other hand, its government was enforced by colonial. All regulations were assigned by invaders. And after Independence Day, Central Goverment instructs all Ponorogo programs in developing their region.
Abstract: The Ibadites were the Kharijite followers of 'Abd Alla>h ibn Iba>d} al-Tami>mi>. This sect was recognized as the most moderate of the Kharijites. Because of their moderation, they established their political power under the leadership of 'Abd al-Rah}ma>n ibn Rustam, the Persian. The Rustamids (160-296 AH / 776-909 AD) were monarchic dynasty. The succession was limited to the descendants of 'Abd al-Rah}ma>n ibn Rustam. This policy related to government succession was incompatible with the Ibadite doctrine, i.e. everyone who had certain criteria could be selected to be a leader of Muslims, without privilege of particular lineage or ethnicity. According to behavioral approach, this political history shows that many political factors caused such Rustamid succession. The first, the comparison between the population of the Persians and the Berbers. The Berber population was larger than the Persian population and therefore the Berbers could remove the Persian ruler easily if he had broken the Islamic law. The second, the influence of Islamic governments around the Rustamids that performed the monarchic system. The third, the people of the Nafu>sah who had great influence on the Rustamid policy.الملخص: إن الإباضية فرقة من الخوارج. والإباضيون أتباع عبد الله بن الإباض التميمي. واعتبرت هذه الفرقة أكثر فرقة اعتدالا من الفرق الخارجية الأخرى، فاستطاع الإباضيون إقامة الدولة الإباضية بسبب اعتدالهم تحت قيادة عبد الرحمن بن رستم الفارسي. إن سياسة الدولةالرستميةالمتعلقة بتغيّر الحكومة تبنى على مبدأ الوراثة. وهذه السياسة لا تتفق مع النظام الإباضي الذي يقرر أن الحكومة حق لأي مسلم لديه شروط معيّنة ليكون أمير المسلمين بدون تفضيل على أشرف الأنساب أو القبائل الخاصة. بعد التحليل بالطريقة السلوكية، هذا التاريخ السياسي يبين لنا أن هناك عدة العوامل السياسية الدافعة إلى الحكومة الوراثة في عهد الدولة الرستمية. أولا، المقارنة بين عدد السكان الفارسيين والبرابر. إن الفارسيين أكثر عددا من البرابر فيسهل على البرابر انقلاب حكومة الرستميين الفارسيين اذا كان أمير المؤمنين منتهك نظام الإسلام. ثانيا، تأثير الدول المجاورة المبنية على مبدأ الوراثة. ثالثا، قوة تأثير القبيلة النفوسية على عدة السياسات الرستمية.Abstrak: Iba>d}iyyah adalah sekte Khawarij yang dipimpin 'Abd Alla>h ibn Iba>d} al-Tami>mi>. Kelompok ini dinilai sebagai kelompok paling moderat dibandingkan kelompok-kelompok Khawarij lainnya. Berkat sikap moderasi inilah, maka Iba>d}iyyah berhasil mewujudkan kekuasaaan politik pada era Dinasti Rustamiyyah di bawah pimpinan 'Abd al-Rah}ma>n ibn Rustam. Dalam bidang politik, pemerintahan Rustamiyyah (160-296 M / 776-909 H) ternyata menerapkan sistem monarki yang bertolak belakang dengan doktrin Iba>d}iyyah sendiri. Setelah dilakukan analisis dengan pendekatan behavioral, kajian sejarah politik ini menemukan adanya beberapa motif yang melatarbelakangi kebijakan suksesi kepemimpinan Rustamiyyah tersebut. Pada dasarnya, kepentingan politis telah mendorong Rustamiyyah untuk mengabaikan idealisme doktrin Iba>d}iyyah. Faktor-faktor itu ialah perbandingan jumlah populasi penduduk dari Persia yang lebih sedikit daripada penduduk Berber sehingga penggulingan pemimpin yang menyeleweng dari hukum Islam lebih mudah dilakukan, pengaruh dari tradisi pemerintahan Islam di sekitarnya pada saat itu yang cenderung menerapkan suksesi kekuasaan secara turun temurun, dan pengaruh kuat masyarakat Nafu>sah terhadap pemerintahan Rustamiyyah dalam berbagai kebijakan politik.
Generally many historians depict Kharijite sect with negative image as a group that has an extreme religious ideas and nonconformist political attitudes. Furthermore Kharijite sect was regarded as an extremist faction and radical terrorist who prefers violence against any goverment that has deviated from Islamic doctrine according to Kharijite perspective. Similar to many religious sects, Kharijite sect also separated into many factions. This separation is usually caused by difference views that frequently arouse a dispute and conflict among them. In addition, they occasionally consider another faction as an unbeliever and infidel group. Because of this schism, the Kharijite sect became very weak so that can be destroyed easily. One of the Kharijite factions is Ibadite faction that is assessed by scholars as the closest faction to Sunnite sect because the Ibadites have moderate views so that can survive and exist until now whereas almost Kharijite factions tend to have extreme views and perform violent actions to achieve their aims. The successful indoctrination and thorough strategy might cause this moderation attitude.
In Islamic history, the emergence of khawarij is considered to be the first seed of Islamic radicalism. Studies on this radical group cannot be separated from the period of early Islam when it emerged. As a political movement and school of theology, this group was shaped by the social and political constellations in its time. This article traces the historical root of this early radical group in Islam. Historians argue that the birth of khawarij was caused by political cleavage and tension upon Caliph Ali ibn Talib and Muawiya ibn Sufyan friction. However, the embryo of khawarij was in fact discovered during the time of the Prophet represented by Dhu al-Khuwaysirah in the course of the post Hunayn War. Various factors spurred the rise of khawarij, ranging from geographical factor, fanaticism, Shiffin War to provocation from Abd Allah ibn Saba'. Khawarij developed as one major stream in Muslim theology and broke into several extreme and radical splinter groups. The development of khawarij covers three phases: religious thought, political movement and political power.Keywords: khawarij, developmental phase, opposition
Penelitian kualitatif ini menggunakan data dokumen (literatur) dan wawancara yang berkenaan dengan kebijakan pemerintah, Kepercayaan terhadap Tuhan Yang Maha Esa (terutama HPK Ponorogo), dan gambaran umum tentang Ponorogo yang menjadi lokasi penelitian. Kepercayaan terhadap Tuhan Yang Maha Esa mempunyai beberapa karakteristik, yakni berupaya melakukan pendekatan kepada Tuhan, bersifat akomodatif terhadap anasir dari kebudayaan spiritual lain, dan mengutamakan prinsip kerukunan. Eksistensinya di Indonesia tidak dapat dilepaskan dari peranan Mr. Wongsonegoro yang mengusulkan pencantuman kepercayaan dalam batang tubuh Undang-Undang Dasar 1945 pasal 29 pada tahun 1945. Secara umum, kebijakan pemerintah menekankan legalitas formal eksistensi Kepercayaan terhadap Tuhan Yang Maha Esa di Indonesia. Di antara kebijakan pemerintah era reformasi. Di antaranya ialah UU no: 39 tahun 1999 tentang Hak Asasi Manusia, UU no: 12 tahun 2005 tentang Pengesahan Kovenan Internasional tentang Hak-Hak Sipil dan Politik, UU no: 23 tahun 2006 tentang Administrasi Kependudukan, Peraturan Pemerintah no: 37 tahun 2007 tentang Pelaksanaan UU no: 23 tahun 2006, Peraturan Presiden no: 25 tahun 2008 tentang Persyaratan dan Tata Cara Pendaftaran Penduduk dan Pencatatan Sipil, serta Peraturan Bersama Menteri Dalam Negeri dan Menteri Kebudayaan Pariwisata no: 43/41 tahun 2009 tentang Pedoman Pelayanan kepada Penghayat Kepercayaan terhadap Tuhan Yang Maha Esa. Kebijakan yang memberikan perlindungan hukum kepada para penghayat Kepercayaan itu berdampak signifikan dalam perkembangan HPK di Ponorogo. Hal itu terlihat dari pertambahan jumlah warga penghayat kepercayaan dalam HPK Ponorogo sejak pembentukannya tanggal 1 Oktober 2008 sampai sekarang. Selain itu, jumlah penghayat Kepercayaan yang tidak mengisi kolom agama di dokumen kependudukan juga semakin bertambah.
Similar to any theological sect, the Kharijite has split into many smaller groups. Usually all these groups were characterized as extreme factions who used violence in the pursuit of their purposes. However, the factual evidence proved that there was Ibadite which was considered as the most moderate group. The Ibadites tend to avoid? extreme behaviour. Due to their moderation, they successively ascended to power. The example of their remarkable achievement was the Rustamid Dynasty in Maghreb from 160-296H (776-909AD). As far as the research is concerned, unfortunately, there is no comprehensive records on the Rustamid accomplishment. The Rustamids reigned their plural society with different backgrounds in ethnicity, nationality, and religion. By doing so, the Rustamids could generate harmonious life in the entire territory under their government. Besides, the Rustamids have achieved an extraordinary civilization. The Rustamid tolerance was based on their ideology. The moderate Ibadite doctrine inspired the Rustamids to become tolerant to their various people. Actually, Indonesians with their diversity could also achieve high civilization such as what the Rustamid has achieved in terms of religious tolerance.
Kehidupan Syajarat al-Durr menunjukkan bahwa perempuan mampu menjadi pemimpin politik sebagaimana laki-laki. Masyarakat yang mendukung pengangkatan Syajarat al-Durr me lihat bahwa Syajarat alDurr sebagai sosok yang memiliki kualitas dan kapabilitas untuk menjadi pemimpin. Adapun masyarakat yang menolak kepemimpinannya meyakini bahwa perempuan sama sekali tidak berhak menjadi pemimpin masyarakat karena ke pemimpinan nya tidak akan dapat sukses. Pemerintahan Syajarat al-Durr memberlakukan kebijakan utama untuk mengusir pasukan Salib dari kawasan Mesir sebab saat itu peristiwa perang Salib VII masih berlangsung. Nilai-nilai Islam (ideologi) jelas sekali merupakan pendorong yang amat kuat bagi umat Islam untuk meng halau pasukan Salib. Perang melawan pasukan Salib adalah jihâd fî sabîl Allâh (jihad di jalan Allah) yang diwajibkan oleh ajaran Islam karena manfaat yang dapat dipetik dari aktivitas jihad ber sifat umum dan dirasakan langsung oleh semua umat Islam. Kebijakan lainnya ialah memperkuat dukungan publik terhadap ke pemimpinan Syajarat al-Durr berupa pencetakan koin mata uang yang mencantumkan nama Syajarat al-Durr, pembacaan do'a dalam khutbah Jum'at untuk Syajarat alDurr, pembagian tanah-tanah negara kepada para petinggi Mamlûk dan peringanan beban pajak kepada masyarakat. Tetapi kebijakan tersebut ternyata tidak mampu melunakkan hati para penentangnya, sehingga akhirnya dia dilengserkan dari kekuasaannya.
