Showing posts with label Human Right history in Islamic. Show all posts
Showing posts with label Human Right history in Islamic. Show all posts
Wednesday, July 8, 2009
Now there is this tendency to view Islam as a whole with the show features local Islam. Kajin such Marshal Hodgson tried to combine the perjalan struggle with the Islamic culture and civilization of a local show satisfactory results.
Book The Venture of Islam, not only produce a map of Islamic diversity, but also a challenge for observers to translate the meaning of Islam is diversity. On the other hand, the book is leaving a lot of homework for all of us how to develop the understanding and study of Islam at the local level to see the richness and diversity of local Islam.
Ira M. Lapidus also emphasized in his works to see that diversity. He divides the period of Islam to some period in which he used as the period saw the development of the paradigm of Islam. He acknowledged that embraces the fact that Islam consists of many layers reflect a cultural curiosity (curious) to investigate further.
A clear, says Lapidus, behind all the diversity of Islam in Muslim areas function as a cultural unifier. But more important than that is how we describe a rangkain akan full knowledge of the existence of the local Islamic.
For V.S. Naipaul as he stunned witness-sharer sharer Islam Islam to translate the vision-vision in the regional. Book, Among the believers menujukkan a trip to see the diversity of Islam. It is not only important as a social portrait, but it is also important as an early foothold to look to the future of Islam.
Presumably studies on religion and culture can be directed in different frameworks. First we can apply in an effort to explore the concepts of how the local religion and culture interact.
Second, the study can be concentrated to mempetakan Islam in a local map of universal Islam. Third, the local discourse or local konwledge struggle that grows out of religion and culture can be used as additional new discourse of globalization. Study of local Islamic pengkayaan can be used as human discourse.
The above descriptions show that the understanding of religion will not be complete without understanding the human reality that is reflected in the culture. Important position in the human-Islam as described in the process of creation that is a blast from ruhnya God ruh-an indication that the men occupying important positions in the know about God. Thus, understanding religion as a whole will not be achieved without understanding the religious half of the man.
Maybe not to mention that excessive human reality is that empirical reality divine. This is where the importance of location in the anthropological study of Islam. As a science that specializes learn human-empirical reality which is a religion-it is also an anthropological study, half of the religion itself.
Book The Venture of Islam, not only produce a map of Islamic diversity, but also a challenge for observers to translate the meaning of Islam is diversity. On the other hand, the book is leaving a lot of homework for all of us how to develop the understanding and study of Islam at the local level to see the richness and diversity of local Islam.
Ira M. Lapidus also emphasized in his works to see that diversity. He divides the period of Islam to some period in which he used as the period saw the development of the paradigm of Islam. He acknowledged that embraces the fact that Islam consists of many layers reflect a cultural curiosity (curious) to investigate further.
A clear, says Lapidus, behind all the diversity of Islam in Muslim areas function as a cultural unifier. But more important than that is how we describe a rangkain akan full knowledge of the existence of the local Islamic.
For V.S. Naipaul as he stunned witness-sharer sharer Islam Islam to translate the vision-vision in the regional. Book, Among the believers menujukkan a trip to see the diversity of Islam. It is not only important as a social portrait, but it is also important as an early foothold to look to the future of Islam.
Presumably studies on religion and culture can be directed in different frameworks. First we can apply in an effort to explore the concepts of how the local religion and culture interact.
Second, the study can be concentrated to mempetakan Islam in a local map of universal Islam. Third, the local discourse or local konwledge struggle that grows out of religion and culture can be used as additional new discourse of globalization. Study of local Islamic pengkayaan can be used as human discourse.
The above descriptions show that the understanding of religion will not be complete without understanding the human reality that is reflected in the culture. Important position in the human-Islam as described in the process of creation that is a blast from ruhnya God ruh-an indication that the men occupying important positions in the know about God. Thus, understanding religion as a whole will not be achieved without understanding the religious half of the man.
Maybe not to mention that excessive human reality is that empirical reality divine. This is where the importance of location in the anthropological study of Islam. As a science that specializes learn human-empirical reality which is a religion-it is also an anthropological study, half of the religion itself.
Tuesday, July 7, 2009
Popular's Islamic concept and formal Islam to be adopted of effloresce popular religion and official religion concept at religions that have priesthood system that gets ladder and having "office" (power) to determine truth a pengamalan religion. Concept as it gets to be seen deep christian religion ancient history that have system eklestial priest, whereabouts priest have power to adjudicate truth a religion experience.Is religion that corresponds to ministerial council decision this is that reputed as voice official, "offical," church about praktik religion that really. Without assent of board of church, therefore a keagamaan's experience is looked on illegitimate.
History is ingoing in category is it second is praktik praktik keagamaan that gets to dash with local tradition, or even pengamalan of keagamaan's traditions locals before coming it Christians. Since most of nontechnical circle that do keagaman's activity model both of it therefore epithet popular religion is used.
Although in Islamic given limitation maybe also knows an institute who mengklaim can level with another a pengamalan religion, character of that institute decision can't tie-up all Moslem. It is clear in contrast to Christian tradition. And if that used by popular's measure Islam is praktik keagamaan already gets dash with local tradition, in Islam of course difficult to find a pengamalan keagamaan that uninfluenced by local tradition. Since varies it, therefore no an usable single paradigm to adjudicate which official's one and popular.
Even so, by rules out distinctive it, severally pro use this framework to analyze about Islam. Found common picture is then that popular that Islam Is tangible really praktik tasawuf a lot of dipraktikkan by bottom or society society most. E.g. just Michael Gilsenan analyzes Sufi at Egyptian and at Yaman, Eickelman at Maroko, Evans Pritchard at Lybian, Trimingham at East African and another one another. Despitefully, Jaques Waardenburg also use popular's concept Islam to analyze two things.
First, Waardenburg uses popular's concept Islam to refer on praktik praktik keagamaan who gets local character as ritual to commemorate Prophet natal, ritual in deference to life Sufi and keagamaan's traditions that merakyat. Both of, keagamaan's movements kind of fair queens, milleniarisme, kuktus is Sufi's cult and given religion figure.
Good example about study popular and official it That Ernest Gellner may in Saint Of The's book Atlas and teory pendulum swingnya. Gellner in its study points out that two that category used to mean as actualise as of two traditions, little tradition and great tradition, developed terminology by Robert Redfield. Popular is Islam is reflection of little tradition's form in Islamic one in its form looks clear deep praktik Sufi or pengamalan keagamaan what does get center on kharismatik's figures.
While offical is Islam most lifes deep mirror intellectual Islamic one tend to bethink formal and legalistik what does dikategorikan by Gellner as Moslem As more gets orientation on syari' ah. To Gellner two its trends in direpresentasikan's religion elite by Sufi, as popular's elite Islam, and ulama, as representasi religions formal trend.
Two group get this religion always snatches power and try to become pemimimpin people. Further to of processes that conflict, Gellner maps them into two fortifications: Sufi, at single-sided, constituting more religion fortification accentuates social cohesion as core of its force that gets basis at silvan (rural), and ulama, on the other side, one that dominant at city (urban) and professional more tend and rasional but namby pamby its social cords.
In religion politics contention two forces that variably this basis always mutually alternate, as clock pendulum (pendulum) one that will rock to return to its afters other side until on the side its the one. To word it Gellner borrows Ibn Khaldun's theory that gets that confidence civilizations center sooth Islamic that gets center at city (madinatul munawarah). But that city power will get to form from mass force that have social cohesion what does strength. According to Ibn Khaldun tries a fall silvan Islam mass that supported by social cohesion will get to deliver it to city power map. But, say Ibn Khaldun again, after tries a fall that rural's mass gets to power center, it will experience fragmentasi social as an urbans common phenomena.
So it will be defeated again by force from rural area that have social cohesion is even greater. Analisis Gellner and Ibn Khaldun it can back up islam institute studies and also its good characteristic that at city and also at village to predict carried on Islamic history trip process.
Analisis that such this can also be utilized to see Islam organization at Indonesian deep politics chessboard bearing people. E.g. if its rise Nahdlatul Ulama (NU) currently goes to power bandstand can be seen as a result of mass force that have social cohesion what does strength replace modernist mass at city already being knocked over by fragmentasi that acute. With analisis's approaching culturizes, keagamaan's organisational types that can be researched exhaustively
Education ANTHROPOLOGY IN ISLAM study
Religious phenomenon is a universal human phenomenon. During this time there were no reports of research and study that states that there is a community that does not have any concept of religion.Although the event has changed the social change orientation, and religious meaning, it does not negate the existence of religious work in the community. So that the study of religion will always continue to grow and become an important study. Due to the nature of universality in the religious community, the study of the community will not be complete without seeing religion as one of the faktornya. Often the study of political, economic and social change in a society have forgotten the existence of religion as one of the factors determinan. No surprise if the studies can not reflect social reality that more complete.
The statement that religion is a phenomenon in the eternal on the other hand also provides a description that the existence of religion can not be separated from the influence of reality around him. Often the practices of a religious community in the developed doctrine of religious teachings, and then adjusted to the cultural environment. The meeting between the doctrine of religious and cultural reality is very clearly seen in the practice of religious rituals. In Islam, such as the Idul Fitri in Indonesia, which celebrated the tradition sungkeman-bersilaturahmi to a more old-is a proof of the value keterpautan between religion and culture. Pertautan between the religious and cultural reality is possible because religion does not occur in a vacuum cleaner reality-always original. Keterpautan religion with the cultural realities mean that the reality of their own religion, which is always in touch with the people, be surrounded by that culture.
The fact that also provides the sense that the development of religion in a public discourse, both in practical and social-show elements of human construction. Although this statement does not necessarily mean that the religion purely human creation, but that relationship can not be dodged between the God-like construction that is reflected in the holy scriptures, and construction of human-translation and interpretation of sacred values, religious practices represented in the religious rituals. At the time people make interpretations of the teachings of religion, the environment is influenced by their cultural-primordial-that was inherent in himself. This may explain why interpretations of the teachings of religion different from one community to another community.
Comparative study of Islam in Indonesia and Morocco made by Clifford Geertz, for example to prove the existence of the influence of culture in understanding Islam. Islam in Indonesia into a syncretic religion that, while Islam in Morocco has an aggressive nature and passionate. Differences in the manifestation of religion shows how reality is strongly influenced by religious-cultural environment.
Debate and conflict in the Islamic community is a difference in the interpretation, and is a description of the search forms of religious practice in accordance with the cultural and social Kontek. For example, in assessing the issues of political and religious relations associated with issues of power and leadership succession, is the daily problems of mankind-this is a problem in the interpretation and use of religious symbols religious life for the sake of mankind. Of course the role of religion and the meaning will vary according to the diversity of social problems.
Anthropology, as a science of human learning, it becomes very important to understand the religion. Anthropological study of human behavior and all they can to understand the differences in human culture. Provided with a holistic approach and commitment antropology akan understanding of the human, then anthropology is a science that it is important to learn the religious and social interaction with different cultures.
Nurcholish Madjid said that antropologis approach is very important to understand Islam, because the concept of man as "caliph" (God's representative) on earth, for example, is the symbol of the importance of the position of man in Islam.
Important position in the Islamic people also indicate that the major problem in understanding Islam is to understand how humans. The issues experienced by men is indeed a religious issue was. Struggle in the life of humanity is essentially religious struggle. The anthropologist explains the existence of religion in human life with which to distinguish what they call as "common sense" and "religious" or "mystical event." In one hand, reflects the common sense of day-to-day finished with the usual rational consideration or with the help of technology, sementera sense is that religious activities or events that occur outside the range of ability nalar and technology.
Another explanation for example, that disclosed by emile Durkheim on religion functions as a brace of social solidarity, or Sigmund Freud reveals the important position of religion in psychiatric symptoms penyeimbang man, indeed reflects how religion so important for human existence. Although it must realize that efforts to menafikan religious people also often appear, and also the global community phenomenon. Two-hand, this study attempts to understand religion and religious menegasi existence-indeed describe how the study of religion as a universal human problem.
Thus, to understand that Islam has berproses in the history and culture will not be complete without understanding the man. Because the reality of religious reality is that humanitarian mengejawantah in the real world. Especially, the intrinsic meaning of keberagamaan is located on the interpretation and practice of religion. Thus, anthropologists are necessary to understand Islam, as a tool to understand the reality of humanity and understanding that has been practiced Islam-Islam that is practised, which is the picture of keberagamaan indeed human.
In Indonesia, business anthropologist to understand the religious and social relations has been made. Perhaps the paper Clifford Geertz The Religion of Java is written in the early 1960s the paper became popular at a time crucial for the discussion of religion in Indonesia especially in Java. Geertz that reveal the views of the trikotomi-abangan, santri priyayi-and in the community, and appeared to have influenced many people in the analysis of the relationship between religion and culture, or the relationship between religion and politics. In diskursus interaction between the religion-particularly Islam-and in the culture, views, Geertz has inspire many people to see more in-depth about interrelasi between them. Keterpengaruhan it can be seen from some of the views that try to implement a framework to think Geertz or those who want to make criticisms of the discourse Geertz.
Trikotomi Geertz views of the community about the religio-based Java kulturalnya affect the way perspective view of experts in religious and political relations. Geertz explanation of the Java community pengelompokkan to social groups in political ideology based on religious orientation. Although Geertz Java to community groups in the three groups, when presented to the political realities, which clearly shows the group is oposisinya and abangan santri. Geertz statement that is abangan community-based agriculture and santri based on trade and the dominant priyayi in the bureaucracy, apparently have a different political affiliation. Abangan nation closer to a political party with the issues of democracy, with priyayi nationalist party, and the santri choose parties that provide greater attention to religious issues.
This flow of political theory, according to Bahtiar Effendy, giving importance to the discourse about the relationship between religion-particularly Islam-and the country. Mainstream political theory can be used to provide a good description of one of the primary (base) pengelompokkan religio-social in Indonesia. Pengelompokkan social interaction patterns affect the broader politics in Indonesia.
Geertz referred this paper to provide a study that illustrated anthropology in Indonesia have successfully established a discourse about the distinctive relationship of religion and society at large. Anthropology of view in detail the relationship between religion and masarakat in the grassroot level to provide information that actually happens in the community. See religion in society, for anthropologists to see how religion is practiced, diinterpretasi, and is believed by adherents. So the discussion about how the religious and cultural relations are very important to see that religion practiced.
Interest to see religion in society is also very important if associated with a growing discourse posmodernisme lately. Although social scientists still debate whether the posmodernis is referred to as "phenomena" or a framework of "desconstruction theory", they agreed on bangkitnya-in the sense diakuinya back local knowledge as a truth-in the local culture percaturan global world. For political experts, for example, what is that by the klaimnya Fukuyama The End of History and The Last Man, globalization means that the system is the acceptance of liberal democracy as a system suitable to be used. For economists, wujudnya style Keynesian monetary system has proven that the world economy following a system. Telekomonukasi use of equipment and a computer with internet can also prove that globalization has reached agreement on a joint. However, for the social sciences, especially those involved directly with matters such as cultural anthropology, globalization implies the meaning of the other. The openness of communication and space for dialogue antarbudaya allows each culture to disclose or provide an alternative to the truth. James Clifford famous expression of failure "lighthouse" to claim a reality with the size of Western rationality, bangkitnya show "local knowledge" in the era of posmodernisme. This means that questions whether globalization will also unify cultural world akan emergence or re-culture in the local race of the world becomes very important.
Bassam Tibbi globalization reveals that lets people to a dialogue antarkebudayaan in the world. He admitted that the phenomenon of democracy is a universal phenomenon that would not affect people who do not have any tradition of democracy to mengadopsinya. However, it does not mean that local culture must be surrendered and replaced with a total democracy. Bassam Tibbi not menafikan that have differences of interpretation between real democracy in the West and in other areas so that there appear Democracy Asia (Asian Democracy) Democracy or Islam (Islamic Democracy). But the difference will not mean the conflict such as that by what Samuel Huntington. He was more optimistic view of the differences as the beginning of the obligation to hold dialogue antarbudaya for menelorkan which he used as the "international morality", a system of values resulting from the combined values of the best culture that exists.
If the return on the issue of study for anthropological study of Islam, it can be seen by looking at the relevance of two things. First, the anthropological explanation is very useful to help learn the religion of empirical, meaning that the study should be directed to the religious aspects of the social context of religious covers. The empirical study of religion can be directed to the two aspects, namely the human and cultural. Basically, religion was created to help people to be able to meet the desire-the desire kemanusiaannya, and lead to a better life. This clearly indicates that the issue of religion should be observed that the empirical is about people. Without understanding the human understanding of religion will not be perfect.
Then, as a result of the importance of human studies, the culture and the people who cover the life of man also be very important. Culture, as a system of meaning which gives meaning to life and human behavior, are essential aspects of humanity that can not be separated in human understanding. Quote Max Weber that man is being trapped in the net (web) for the sake of their own, then culture is the net. Geertz then mengelaborasi understanding of culture as patterns of meaning (meaning of the pattern) is inherited from the historical and stored in the symbols of the man and then communicate, behave and look of life. Therefore, the analysis of human culture and tradition in anthropology is not trying to find laws, such as in the sciences, but interpretatif study to explore the meaning (meaning).
Considered the meaning of that culture, the religion as a system of meaning that are stored in the sacred symbols is the pattern of meaning that humans inherited as Ethos and its worldview. Clifford Geertz Ethos interpret as a "tone, character and quality of human life also means that aspects of moral and estitika them." Geertz for religious character has been given for the special people who then influence the behavior kesehariannya. In addition, religion provides a description of reality that would be achieved by humans. Based on this understanding of religion as Ethos has established a special character for the man, then he can meet the description of reality (worldview) that would be achieved by humans.
Anthropological study also provides facilities for the study of Islam for more keragamaan see the influence of culture in the practice of Islam. Understanding reality in a real community will find a study of Islam a more empirical. Study of religion with the cross-culture which will give you a variatif about religious and cultural relations. With a broad understanding of the culture that allows us to have a dialogue and perhaps impossible not create a moral ideas of the world as a so-called Tibbi as "international morality" based on the cultural wealth of the world.
Human Right history in Islamic
Sunday, July 5, 2009
When we talk about the history of human rights, then this is always about human rights according to the draft version of the Europe / West, as has been in the study in advance. But if we will speak honestly, the religion of Islam has dominated the continents Asia, Africa, Europe and some for hundreds of years and have become important factors for the rise of European nations (Luhulima, 1999). But the historical facts as they ignored this happens, after the war in the Islamic ditaklukkan Cross last (14-15 centuries) in Europe, to the post-second world war (1945).According to Ismail Muhammad Djamil (1950), the facts have proved, that the tract of Islam (since its beginnings holy city Mecca already entered human rights in the teachings basically same problem with a human obligation to each other.
Therefore, we can find in many of the Scriptures in the Al-Qur `an was revealed in the earlier period of Mecca, the proscription against berbicata about various forms of violations of human rights that apply at that time. Al Qur `an does not only condemn the various violations of human rights that occurred at that time, but also provides motivation positively to the respect for human rights is.
This difirmankan as God S.W.T:
"And when the babies of women who buried alive asked, as if the sin she was slain" (QS At-Takwir: 8-9)
"Did you (people) who deny the religion? That is the rage of the orphan, and not the feeding of the poor" (QS Al-Ma `un: 1-3)
"And if you walk up the road is more difficult (is) a release from bondage slave" (QS Al-Balad: 12-13)
Prophet Muhammad S.A.W. of their lives is evident from the actual practice of Al-Qur `an, since the beginning kenabiannya has provided a large amount of attention to human rights this. After his Hijrah to Madinah the city and establish a fully Islamic state in accordance with the instructions Illahi, he immediately implement the long-term program to remove all forms of pressure against human rights.
Prophet Muhammad S.A.W. has a variety of measures as set out in Al-Qur `an establishment require the implementation of human rights mansia. In addition, he has been proclaim sanctity of human rights for all this period when berkhutbah in front of the Muslims at the time of the Farewell Hajj `(separation), ie, as in HR diriwayatkan Muslim ( "Kitab al-Hajj"), as follows:
"Soul, bendamu property, and kehormatanmu is sesuci this day. Alloh Fear in your wives and good treatment to them, because they are a pair pasanganmu-and auxiliary-penolongmu faithful. There is no one higher in rank, except based on piety and kesalehannya. All human beings are descendants of children of Adam, and Adam was created from clay. superiority that does not mean that the Arabs are in the top of the nonArab and also not so nonArab on the Arabs. The advantages are not owned by white people more than black and so is not black on white people. Excellence is based on ketakwaannya "
The position of important human rights after his death Rosulullah SAW and forwarded by Khulafa ar-Rosyidin, and system power switch to the Islamic monarchy. Here, human rights in Islam still get the attention extraordinary community of Islam. Human Rights in Islam is not the protection of individuals against the nature of countries, but is a goal of the country itself to maintain human rights, especially for those who terampas their rights. Thus, every basic principle of Islam is in fact the introduction of a business practice of protection of human rights violations occur. Now Islam has provided rays of hope for people who suffer ways to provide, implement, and ensure respect for human rights is.
Next, to mark the beginning of the century to the Islamic Era-15, September 1981, in Paris (France), have been diproklamasikan Declaration of Human Rights Islamic World. The Declaration is based on Scripture Al-Qur `an and As-Sunnah and was Dicanangkan by the Muslim scholars, lawyers, and representatives of Islamic movements around the world.
Declaration of Human Rights Islamic World, and consists of 22 kinds of human rights that must be ditegakkan, ie, include:
- Living Rights
- Independence of Rights
- Rights and Persamaan The Prohibition of Discrimination for Terizinkan
- Rights Get Justice
- Get The Legal Rights Fair
- Getting the right protection from the power of It
- Getting the right protection from Torture
- Getting the right protection or Honorary and Good Name
- Obtaining rights Reserve (asylum)
- Minority rights
- Rights and Obligations to Participate in the Implementation and Management Affairs, Public affairs
- Rights Freedom Trust, Thinking, and Talking
- Rights Freedom of Religion
- Freedom of association rights
- Rights and Economic Growth of Rights
- Getting the right protection on the Property
- Rights and dignity of Labor's Labor and
- Establish a Family Rights Issues and the problem -
- Women's rights are already Married.
- Getting the right education
- Enjoy the privacy rights (Privacy)
- Getting the rights and freedom of Switching Situated Living
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