Religion and security play an important role in traditional societies. In South and Central Asia, traditional and moderate Islamic beliefs and practices with strong indigenous and Sufi content are diametrically opposed to radical Wahabi and Taliban brands of Islam intolerant of other cultures and groups. The emergence of radical extremist and violent Islamist movements poses serious challenges to the secular and democratic polity, inter-religious harmony, security and territorial integrity of states in the region. As such, religious extremism, terrorism, drug trafficking and arms smuggling.
Nation is being growing like Indonesia enough dynamic and beyond question blocked by various problems. One of between it was since the year 1998, Indonesia has done commitment jama'i to migrate life of nation from autoritary leadership towards democratic nature and bases on enableness of public with a hope is realized by it residence area having freedom of berkreasi by respecting social justice principle in framing state having philosophy Five Principles and UUD 1945. One of fundamental core which must get attention from thinker, observer, practitioner and stakeholder education to invitors Sistem Pendidikan Nasional is that any form, type, the line and education ladder in this state has the same rights and position. Including intitusi education in The Ministry of Religious affairs follows and bows in the order, with all consequences in its the applying. Its the implementation is public? people obliged to return to applies its (the partisifasi rights in developing quality of education, so that education returns to one with public as in early days growing of in Indonesia, as Ki Hajar Dewantara with its the Taman Siswa, modern Islamic sckool model of Ahmad Dahlan which always is continued Muhammadiyah, and Hasyim Asy'ari with Pesantren Salafiyah is growing mushroom below under upbringing of the Kiyai NU, and various other education institute types.
Fines are sanctions or punishments that are applied in the form of the obligation to pay a sum of money imposed on the denial of a number of agreements previously agreed upon. There is debate over the status of fines in Islamic law. Some argue that fines may not be used, and some argue that they may be used. In the context of fines for delays in payment of taxes, in fiqh law it can be analogous to ta'zir bi al-tamlīk (punishment for ownership). This can be justified if the tax obligations have met the requirements. Whereas according to Islamic teachings, fines can be categorized as acts in order to obey government orders as taught in the hadith, and in order to contribute to the realization of mutual benefit in the life of the state. As for the amount of the fine, the government cannot arbitrarily determine fines that are too large to burden the people. Penalties are applied as a message of reprimand and as a means to cover the lack of the state budget.
Fines are sanctions or punishments that are applied in the form of the obligation to pay a sum of money imposed on the denial of a number of agreements previously agreed upon. There is debate over the status of fines in Islamic law. Some argue that fines may not be used, and some argue that they may be used. In the context of fines for delays in payment of taxes, in fiqh law it can be analogous to ta'zir bi al-tamlīk (punishment for ownership). This can be justified if the tax obligations have met the requirements. Whereas according to Islamic teachings, fines can be categorized as acts in order to obey government orders as taught in the hadith, and in order to contribute to the realization of mutual benefit in the life of the state. As for the amount of the fine, the government cannot arbitrarily determine fines that are too large to burden the people. Penalties are applied as a message of reprimand and as a means to cover the lack of the state budget.
The article deals with the interpretation of the principle of justice in Islam as a religion of society's prosperity based on social justice. The author proves that the category of "justice" in Islam has several meanings: firstly, it is equally the same treatment of any person to anybody in the community; secondly, it is the equality between people; thirdly, these are actions corresponding to the generally accepted moral and legal standards; fourthly, these are conscience, accuracy, impartiality, faithfulness, certainty, correctness and truth; fifthly, it is justice; and finally, it is a kind of counterweight to tyranny injustice and evil. But the Islamic understanding of justice differs in interpretation of it not only as a personal virtue, but as a principle of organization of community of believers and political system. The use of different values of justice aims to fi ll the very meaning of justice by means of these terms. It includes equity, equality, sincerity and control. On the one hand, it is justice between creator and creation, when power of Allah consider above you own happiness, His prosperity above your own whims and desires, and also when follow His commandments and keep His prohibitions. On the other hand, justice is reflected in relationships between people and their own "I", when it rejects any destruction. Thirdly, there must be justice between among all Allah's creations for them to be guided by law, to help each other with advice and deed, but not to cheat and bring any harm, to endure insults patiently and always follow the middle path. It has been proved that the Muslim idea of justice is based on the principle of coordination of own actions according to the requirements of natural order of things, where the law refers to the God's established order of life relationships, derived from human nature, the nature of things and the nature of relationships. The requirements of justice in this order presuppose the need to return to its original state in case of violation of this order. Muslims are expected just to follow this order, including the way of social cohesion in mind (community), limits of which coincide with the limits of the Islamic world itself. ; У статті розкрито трактування принципу справедливості в ісламі як релігії процвітання суспільства на основі соціальної рівності. Доведено, що уявлення про даний принцип в ісламі базується на основі узгодження своїх дій з вимогами природного стану речей, де під справедливістю розуміється порядок життєвих відносин, встановлений Богом; порядок, який випливає з природи людини, природи речей і природи відносин. Вимоги справедливості в ісламі полягають у необхідності повернення до початкового стану у випадку порушення даного порядку. Від мусульман вимагається лише дотримуватись цього порядку, у тому числі і шляхом соціального єднання в уммі (громаді), межі якої збігаються з межами всього ісламського світу.
The article deals with the interpretation of the principle of justice in Islam as a religion of society's prosperity based on social justice. The author proves that the category of "justice" in Islam has several meanings: firstly, it is equally the same treatment of any person to anybody in the community; secondly, it is the equality between people; thirdly, these are actions corresponding to the generally accepted moral and legal standards; fourthly, these are conscience, accuracy, impartiality, faithfulness, certainty, correctness and truth; fifthly, it is justice; and finally, it is a kind of counterweight to tyranny injustice and evil. But the Islamic understanding of justice differs in interpretation of it not only as a personal virtue, but as a principle of organization of community of believers and political system. The use of different values of justice aims to fi ll the very meaning of justice by means of these terms. It includes equity, equality, sincerity and control. On the one hand, it is justice between creator and creation, when power of Allah consider above you own happiness, His prosperity above your own whims and desires, and also when follow His commandments and keep His prohibitions. On the other hand, justice is reflected in relationships between people and their own "I", when it rejects any destruction. Thirdly, there must be justice between among all Allah's creations for them to be guided by law, to help each other with advice and deed, but not to cheat and bring any harm, to endure insults patiently and always follow the middle path. It has been proved that the Muslim idea of justice is based on the principle of coordination of own actions according to the requirements of natural order of things, where the law refers to the God's established order of life relationships, derived from human nature, the nature of things and the nature of relationships. The requirements of justice in this order presuppose the need to return to its original state in case of violation of this order. Muslims are expected just to follow this order, including the way of social cohesion in mind (community), limits of which coincide with the limits of the Islamic world itself. ; У статті розкрито трактування принципу справедливості в ісламі як релігії процвітання суспільства на основі соціальної рівності. Доведено, що уявлення про даний принцип в ісламі базується на основі узгодження своїх дій з вимогами природного стану речей, де під справедливістю розуміється порядок життєвих відносин, встановлений Богом; порядок, який випливає з природи людини, природи речей і природи відносин. Вимоги справедливості в ісламі полягають у необхідності повернення до початкового стану у випадку порушення даного порядку. Від мусульман вимагається лише дотримуватись цього порядку, у тому числі і шляхом соціального єднання в уммі (громаді), межі якої збігаються з межами всього ісламського світу.
This study focuses on state–state relations for business, a phenomenon shaped by how local power elites (LPEs), in this case, in Malaysia, collaborate with transnational corporate elites (TCEs), in this case, from China, to implement infrastructure projects linked to the latter's Belt and Road Initiative (BRI). These LPE-TCE links, which have led to the creation of novel forms of state–business relations (SBRs), offer interesting theoretical insights for SBR-related studies. This article builds on the conventional wisdom of homogenised SBRs as usually driven by bureaucrats by indicating that, in practice, state–business ties are extremely heterogeneous, with the capture of key institutions by influential LPEs. A conceptual framework explains theoretically how state–state relations, forged by two countries, both led by dominant parties that control their respective enterprises, have contributed to unique SBRs created to undertake BRI projects, driven by LPE-TCE links. Case studies of three BRI projects in Malaysia provide insights into how disparate forms of SBR-based institutional architecture function, not only at the federal level, but also in different states, involving enterprises from China. Diverse types of power relationships have emerged in these joint ventures, encompassing different LPEs, contributing to the creation of dissimilar SBRs. These LPEs have turned effective SBRs, fashioned to implement BRI projects, into economic endeavours that feature rent-seeking behaviour. (J Southeast Asian Stud / GIGA)
Dakwah Islam bukan hanya ditujukan untuk menyampaikan pesan spiritual bagi pembentukan pribadi Muslim, melainkan juga ditujukan untuk suatu tujuan normatif, praktik moralitas publik yang didasari oleh interpretasi atas ajaran Islam tertentu. Perkembangan media telah memfasilitasi praktik dakwah, sejak masa kolonial dimana percetakan Al Qur'an bahkan ikut difasilitasi oleh pemerintah kolonial, hingga terbentuknya press Islam yang ikut mendorong munculnya nasionalisme sebagai bentuk resistensi, hingga bentuk-bentuk dakwah yang dimediasikan sehingga membentuk ranah publik Muslim. Keragaman medium dalam dakwah telah menciptakan ranah publik Muslim (Muslim public sphere) sehingga bukan hanya mampu menjadi basis terbentuknya konstituensi politik, bahkan pasar baru bagi identitas Muslim. Sengkarut antara kepentingan politis dan kapital ekonomi secara rentan mengubah muatan dakwah menjadi alat propaganda dan bahkan mampu menciptakan 'fandom' dimana komodifikasi Islam mengabdi pada logika pasar neoliberalisme. Inilah yang berlangsung di Indonesia selama dua dekade terakhir. Fenomena yang mentransformasi moralitas publik menjadi komoditas baik sebagai komoditas politik maupun ekonomi ini juga sesungguhnya berlangsung secara global.
"Secularizing Islamists? provides an in-depth analysis of two Islamist political parties in Pakistan, the highly influential Jama'at-e-Islami and the more militant Jama'at-ud-Da'wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are facilitating secularization within Muslim societies, even as they vehemently oppose secularism. This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar particularly illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently aiding secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in supporting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics"--Publisher description
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This paper discusses the introduction of Zakat, Infaq, and Sadaqah in Islamic law, and Law No. 23 of 2011 on zakat. Zakat, Infaq and Sadaqah (ZIS) conical in one definition, that is to issue something. Zakat, Infaq and Sadaqah have a legal basis described in the verses of the Qur'an, hadith, and ijma'. Zakat is obligatory to pay it, while for Infak and Sadaqah is sunnah. At first the management of zakat regulated by law 38 of 1999, which was later found to be irrelevant, so that it is needed to make a change. The old law was replaced by the new law no. 23 of 2011 which regulates the management of zakat. Management of zakah stipulated in this Law includes planning, collecting, distribution and utilization of zakat. In addition, the establishment of BAZNAS as a nonstructural government agency is responsible to the president through the minister. In performing its duties, BAZNAS financed by the State Budget and Amil Rights. Likewise with BAZNAS located on the province also earn fees from Regional Budget and Amil Rights.
Diverse Islamic groups have triggered a "revival of Islam" in Central Asia in the last decades. As a result, there has been a general securitization of Islam by the governments: not only do they combat the terrorist Islamic Movement of Uzbekistan but also outlaw popular groups such as the Gülen movement. However, strong repression of religion might lead to radicalization. The author tests this hypothesis with an agent-based computer simulation and enriches her study with interviews with international experts, leaders of political Islam and representatives of folk Islam. She concludes that ensuring religious rights is essential for national security.
"This book examines globalization and urban cultures in Dhaka, the capital of Bangladesh, from a socio-cultural view. It focuses on the evolving nature of urbanity in the city due to globalization and the global flow of information while framing the changing patterns of everyday cultures and practices. The volume explores key linkages and factors in urban transformation: the history and heritage of Old Dhaka; globalization, diverse urban cultures and ethnic spaces; changes in food habits, clothing, health practices and recreation; changing forms of festivals, marriages and religious practices; situation of indigenous people in Old Dhaka; and the role played by NGOs, civil society and the local government. With its rich ethnographic case studies and field-based evidence, it discusses the relations between technology-driven economic activities and increasing cultural homogenization. It traces developments induced by cultural globalization and includes contemporary debates along with comparisons of Asian and global perspectives. This book will be a useful resource for scholars and researchers of urban studies, city studies, urban sociology, social anthropology, cultural anthropology, political sociology, development studies, South Asian studies and cultural studies, and to those interested in Bangladesh"--
"This book examines globalization and urban cultures in Dhaka, the capital of Bangladesh, from a socio-cultural view. It focuses on the evolving nature of urbanity in the city due to globalization and the global flow of information while framing the changing patterns of everyday cultures and practices. The volume explores key linkages and factors in urban transformation: the history and heritage of Old Dhaka; globalization, diverse urban cultures and ethnic spaces; changes in food habits, clothing, health practices and recreation; changing forms of festivals, marriages and religious practices; situation of indigenous people in Old Dhaka; and the role played by NGOs, civil society and the local government. With its rich ethnographic case studies and field-based evidence, it discusses the relations between technology-driven economic activities and increasing cultural homogenization. It traces developments induced by cultural globalization and includes contemporary debates along with comparisons of Asian and global perspectives. This book will be a useful resource for scholars and researchers of urban studies, city studies, urban sociology, social anthropology, cultural anthropology, political sociology, development studies, South Asian studies and cultural studies, and to those interested in Bangladesh"--
