Suchergebnisse

Salah satu janji agama adalah kebahagiaan bagi pengikutnya. Janji tersebut diterjemahkan sesuai dengan mindstreem masing-masing. Salah satunya adalah Jamaah Tabligh. Jamaah Tabligh menyatakan dirinya sebagai komunitas yang netral dalam bermadzhab, ber-ormas, dan berpolitik, tetapi dalam bingkai ahl al-sunnah wa aljamâ'ah. Mereka lebih menonjolkan aktivitas keberagamaannya secara riil melalui praktik dakwah dengan mengedepankan akhlaq. Menurut Jamaah Tabligh tujuan hidup adalah untuk beribadah, sebagai khalifah, dan untuk berdakwah. Realitas di lapangan menunjukkan bahwa Jamaah Tabligh memiliki etos kerja yang kuat dan ulet. Berdasarkan hal tersebut dirumuskan pertanyaan, bagaimana pandangan mereka terhadap kerja, ikhtiyar, dan tawakkal serta faktor-faktor yang melingkupinya. Pertanyaan tersebut dijawab dengan menggunakan logika induktif dengan menggunakan pendekatan kualitatif melalui analisis dan pemaknaan data lapangan yang telah diorganisir dengan sistematis untuk menemukan makna yang terdalam (deep-meaning) di balik realitas yang ada. Hasil penelitian menunjukkan bahwa pola hidup Jamaah Tabligh didasarkan pada pemahaman konsep keagamaan yang dipegangi, yaitu enam sifat shahabat. Dari pemahaman tersebut, mereka berkeyakinan bahwa rizki dan keperluan hidup telah ditentukan Allah. Tetapi manusia wajib untuk mencari dan mengupayakan. Mereka memandang materi sebagai bagian yang tak terpisahkan dalam kehidupan, tetapi bukan menjadi tujuan hidup. Dari konsep pemahaman tersebut sekaligus menjadi dasar dalam berinteraksi dan berakulturasi dengan suasana yang baru. Akhirnya proses yang dilakukan dapat dimanfaatkan dan membentuk iklim kompetisi yang sehat dan berakhir dengan kemakmuran dan keharmonian kehidupan.

The main objective of this study is to estimate the input
elasticities of production for poor and non-poor farms. The study
estimates the stochastic frontier production function. The results show
that the elasticities of production differ for poor and non-poor farms.
The production elasticity of land is substantially higher on rich farms
as compared to the farms belonging to poor farmers. This implies higher
returns on investment on land by the rich farmers. The salinity/sodicity
problem and the tail-end location of the plot adversely affect farm
productivity and efficiency, particularly at the poor farms. Moreover,
the average cost of the existence of technical inefficiencies is about
43 percent in terms of loss in output, with wide variations across farms
ranging from 17 percent to 62 percent. The study further concludes that
the least efficient group is not only operating far below the frontier
but it also operates at the lower portion of the production frontier.
Consequently, increasing access to the inputs would likely raise
productivity and reduce poverty. The results imply that the land
distribution using the notion of land reforms in favour of poor/small
farmers in the presence of existing farm structure, rural
infrastructure, and the weak farm-supporting institutions is not
expected to raise farm productivity and reduce poverty among the poor
farmers. The results call for a strong and active role of the government
in close partnership with the private sector to initiate
income-generating activities and inputs supply chains in the rural areas
to break the nexus of poverty, land degradation, and low agricultural
productivity.

Berbicara tentang pembaharuan dalam Islam, atau mungkin lebih tepat pembaharuan dalam pemahaman Islam, akan muncul pertanyaan, hal-hal apakah dalam dunia Islam yang sudah mengalami degenerasi sehingga memerlukan pembaharuan, penyegaraan atau "reform"?. Semangat tinggi cendekiawan Muslim dalam mempelajari Islam akhir-akhir ini sangat menggembirakan dan perlu disyukuri yang menandakan kebangkitan Islam merupakan suatu kenyataan. Namun perlu diingat bahwa kita tidak perlu mengadakan "reform" terhadap Islam karena Islam telah sempurna dengan sendirinya (Q.S. 5:3) justru yang harus diperbaharui ialah sikap terhadap agama, yaitu kemalasan dan kekurangan pemahaman kita dan bukan kekurangan yang diduga ada pada Islam atau al-Qur'an.Bila masalah-masalah tajdid pada kurun waktu setelah abad yang lalu berkisar pada sosial pembersihan aqidah dari berbagai rawasih syirik dan pembersih ibadah dari berbagai bentuk bid'ah, khurafat dan tahayul, maka masalah-masalah keagamaan yang mendesak dewasa ini sangat erat kaitannya dengan kehidupan politik dan ekonomi. Tidak berlebihan bila dikatakan, masa depan Islam sangat bergantung pada kemampuan umat Islam untuk menjawab masalah-masalah sosial politik dan sosial ekonomi yang cukup mendasar dewasa ini. Dalam situasi yang dekaden tampil seorang muslim pada abad kedua puluh yaitu, Hasan Hanafi yang meluncurkan ide-ide pembaharuannya dalam sebuah jurnal terkenal al-Yasar al-Islami (kiri Islam) yang berisi beberapa essai tentang kebangkitan umat Islam.

The article introduces four major approaches and stages for the study of the history of Islamic law namely, (1) premodern Islamic legal tradition, (2) modern shari'ah-inspired legal tradition, (3) modern academic discourses, and (4) postmodern academic discourses. Focusing on modern and postmodern Islamic legal discourses the article argues that in Orientalist discourse Islamic legal history has been cast in a dichotomy of idealism and realism with regard to both positive law (fiqh or Islamic law) and legal theory (usul al-fiqh). Reviewing the main points of this dichotomy, it is argued that Islamic law and legal theory have always been located in the real world and in specific social contexts. It is further argued that legal theory was always used in the development of positive law and therefore conceived prior to the development of positive law. However, it has been established through credible research that legal theory did not come in codified or single book form until after the positive law was developed. Arguments in the article are supported by discussion of five major points of contention in the dichotomy of idealism and realism viz. (a) foreign elements in Islamic law; (b) the right to legislate and double administration of justice; (c) siyasah shar'iyyah; (d) codification; and (e) Islamic legal theory and its relevance to positive law.

This article discusses policies governing the English curriculum in Indonesian primary schools. English, as local content or as an extracurricular subject delegated to each school, creates inequality in primary school education as some primary schools offer English learning and many do not, for various reasons such as a lack of qualified human resources at TEYL, or insufficient facilities. This ambivalence eventually creates problems at the primary education level, including a lack of clarity regarding careers for English teachers in primary schools. This results in a limit on the number of tertiary institutions that provide English-teaching education for EYL, so that primary schools in turn employ classroom teachers who have no credentials to teach English in the classroom. This ambivalence would not have occurred if the government had made a firm decision on the existence of English as a subject in Indonesian primary schools. Therefore, the authors of this article make an argument for the importance of mastering English as an international language (EIL) for young learners in non-English-speaking countries, especially in this era of rapid technological development. This article suggests that the government should immediately establish a clear policy regarding the status of English as a primary school subject, and that the curriculum policy in primary schools should no longer designate English as a local content or extracurricular subject, but rather as a compulsory subject which automatically adjusts learning outcomes based on student demographic characteristics. The implication of this article is that English lessons can be taught to all young learners through an eclectic approach.Keywords: English as an international language; Government policy; Indonesian setting; teaching English to young learners

The regional government has the authority to regulate and manage government affairs on the basis of regional autonomy. The presence of parking fees is one of the results of the regional autonomy regulation. Subscription parking levies are applied by various regions, but there is a contradiction with Law Number 28 of 2009 concerning Regional Taxes and Regional Levies and can harm the public. For this reason, it is necessary to study justice in the application of subscription parking fees. The methodology used is the legislative approach and the conceptual approach by examining legislation and doctrines relating to subscription parking fees. The purpose of this study is to examine and find appropriate regulations in the application of parking fees. The application of parking fees for subscription parking fees cannot be forced or required for all people because it is not in accordance with the concept of retribution and and the basis of justice. For this reason, the application of subscription parking cannot be forced on all parking retribution subjects to bring about of justice.

About two third of the farming community in Pakistan consists
of small farmers who are characterised by small land holdings (less than
5 hectares) and by several factors that influence their productive
potential and income generating capacity [Pakistan (1998)]. Livestock
farming is an integral part of rural smallholders and has a vast
untapped potential for productivity increase and income generation.
Livestock holdings by the small farmers constitute a significant portion
of the farm incomes. Small farmers and landless livestock producers
derive around 10-25 percent of their incomes from this
sub-sector........

A time-varying efficiency effects approach using district
level data of wheat in barani Punjab is used to disintegrate wheat
output growth into different sources. The results show that wheat output
grew at an annual rate of 2.71 percent under barani conditions, during
the period of study. Technological change was the main driving force,
sharing about 107 percent of this growth, while the changing inputs
contributed negatively by about 10 percent and the efficiency
contribution was less than 4 percent. On the other hand, irrigated
output increased by about 4.7 percent per annum in the region; of which
65 percent, 1.3 percent, and 34 percent were attributable to
technological change, change in efficiency, and increase in inputs. As
regards the overall wheat output in the barani region of the Punjab, it
grew at an annual rate of 2.97 percent—84 percent of which was shared by
the barani lands and the remaining 16 percent was contributed by
irrigated lands in the region. One common result which was observed
under both barani and irrigated conditions was that the productivity
growth (the sum of technological and efficiency change) showed declining
trends exclusively due to negative trends in technical efficiency. Low
relative profitability as compared to growing vegetables and raising
livestock might be the main cause of this trend in the barani area: the
same reason could also be a source of decline in efficiency. Rapid
technological advancements require that farmers and administrators
improve their management skills even to keep the productive efficiency
at the same level. This is not possible without education and training
along with a more effective flow of information [Lall (1993)]. Under
these circumstances, the agricultural extension system has to play a
greater role in assisting the farming community in the barani areas so
as to adopt and use new technologies more rationally.

In the second half of the nineteenth century in British India, a rapidly-evolving political and cultural landscape drove Muslims to re-evaluate their relationships with other groups in the Subcontinent. Questions regarding proper clothing, inter-sect marriages, the status of the legal system, and even requirements of eating beef were posed to scholars in an attempt to define the contours of Sunnī identity. This article investigates the questions and answers provided to these and other questions in the fatwā collection of Muḥammad ʿAbd al-Ḥayy (1848-1886), the preeminent scholar of the Farangī Maḥall seminary in Lucknow, British India. It focuses on the fatwās issued regarding the interaction with the three largest non-Sunnī Muslim groups in the Subcontinent during this period: Shīʿa Muslims, the Hindus, and the British government. By analyzing the questions posed to ʿAbd al-Ḥayy and his answers, the article argues that he applied a methodology of negotiated adherence to the Ḥanafī School in order to emphasize the differences between the Subcontinent's diverse communities, while simultaneously encouraging communal cohesion. Through his fatwās ʿAbd al-Ḥayy both moderated and catalyzed the shaping of Sunnī identity, giving religious legitimacy to those who emphasized Muslim difference while at the same time left room for cooperation with other communities. These fatwās would form the backdrop for Muslim political involvement in the Indian independence movement and eventually form the foundations of both India's unique religious-secular national fabric and calls for Muslim independence as British colonialism came to an end in the twentieth century.

In the second half of the nineteenth century in British India, a rapidly-evolving political and cultural landscape drove Muslims to re-evaluate their relationships with other groups in the Subcontinent. Questions regarding proper clothing, inter-sect marriages, the status of the legal system, and even requirements of eating beef were posed to scholars in an attempt to define the contours of Sunnī identity. This article investigates the questions and answers provided to these and other questions in the fatwā collection of Muḥammad ʿAbd al-Ḥayy (1848-1886), the preeminent scholar of the Farangī Maḥall seminary in Lucknow, British India. It focuses on the fatwās issued regarding the interaction with the three largest non-Sunnī Muslim groups in the Subcontinent during this period: Shīʿa Muslims, the Hindus, and the British government. By analyzing the questions posed to ʿAbd al-Ḥayy and his answers, the article argues that he applied a methodology of negotiated adherence to the Ḥanafī School in order to emphasize the differences between the Subcontinent's diverse communities, while simultaneously encouraging communal cohesion. Through his fatwās ʿAbd al-Ḥayy both moderated and catalyzed the shaping of Sunnī identity, giving religious legitimacy to those who emphasized Muslim difference while at the same time left room for cooperation with other communities. These fatwās would form the backdrop for Muslim political involvement in the Indian independence movement and eventually form the foundations of both India's unique religious-secular national fabric and calls for Muslim independence as British colonialism came to an end in the twentieth century. Keywords: Abd al-Hayy, Islamic law, British India, Sunnī identity, Communalism

Munas MUI ke-9 yang digelar di Surabaya tahun 2015, mengusung tema "Islam wasathiyyah untuk Indonesia dan dunia yang berkeadilan dan berkeadaban." Tema dikehendaki untuk membumikan Islam yang berkeadilan, moderat, seimbang, berkemajuan dan toleran. Posisi MUI sebagai tenda besar umat Islam, memiliki posisi strategis bagi umat Islam di Indonesia yang majemuk. Namun, sejauh mana tema tersebut tersosialisasikan kepada struktur organisasi di bawahnya?. Dengan menggunakan logika induktif menggunakan pendekatan kualitatif. Penelitian menemukan bahwa wasathiyyah dimaknai sebagai pertengahan, akomodatip, adil, dan moderat. Konsep tersebut diimplementasikan pada program kerja yang terfokus pada empat hal yaitu a) Pembentukan kesadaran terhadap aturan, baik agama maupun Negara. b) Penyatuan umat. c) Edukasi sosial dan pemberdayaan kesejahteraan masyarakat. d) Kaderisasi dan pengkajian. Faktor Pendukung program adalah wilayah Karesidenan Madiun yang kental sistem kekerabatannya, wilayah pesantren, struktur dan kepengurusan MUI yang akomodatif, serta program kerja MUI yang mengacu pada kemaslahatan umum. Sementara faktor penghambat adalah adanya ketidakterwakilan dari sebagian elemen keagamaan, peluang keterlibatan sebagian anggota MUI dalam kontestasi politik dukung mendukung, kuatnya dominasi dan doktrinasi ormas keagamaan dan ketaatan kepada tokoh, dan kurang maksimalnya transformasi konsep wasathiyyah. The 9th MUI National Conference held in Surabaya in 2015 carries the theme "Wasathiyyah Islam for Indonesia and the world that is just and civilized." The theme is intended to ground Islam that is just, moderate, balanced, progressive and tolerant. MUI's position as a large Muslim tent has a strategic position for Muslims in a pluralistic Indonesia. However, to what extent is the theme socialized to the organizational structure below? By using inductive logic and using a qualitative approach. The study found that wasathiyyah was interpreted as mid, accommodative, fair and moderate. The concept is implemented in a work program that focuses on four things, namely: a) Establishing awareness of rules, both religion and state. b) Unification of the Ummah. c) Social education and empowerment of community welfare. d) Cadreization and assessment. Program Supporting Factors are the Madiun Residency area which has a strong kinship system, boarding area, accommodative MUI structure and management, and MUI work programs that refer to general welfare. While the inhibiting factor is the absence of representation from some religious elements, the chance of involvement of some members of the MUI in supporting political contestation supports, strong domination and doctrination of religious organizations and obedience to figures, and a less than optimal transformation of the concept of wasathiyyah.