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All Journal Progresiva : Jurnal Pemikiran dan Pendidikan Islam JIA (Jurnal Ilmu Agama) POLITICA: Jurnal Hukum Tata Negara dan Politik Islam
Saiful Hakam
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Religion Arts Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences

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THE INTERPRETATION OF THE FIRST VERSE [KETUHANAN YANG MAHA ESA] OF PANCASILA Saiful Hakam
Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i1.1531

Abstract

Historically, In Indonesia, there are two interpretation of the first verse of Pancasila. The first is [Pengakuan adanya Tuhan] Recognition of the Divine Omnipotence. This translation is used to use by secular group including communist and non-Muslim group especially Buddhist and Hindus. This interpretation was dominant in 1945-1965 when Sukarno as the creator of Pancasila still dominated the political power. Or, this verse was dominant when the secular-nationalist group still had strong position in Indonesia. The fact of it is during the time there was no a policy about official religions from state and the requirement of religious teaching in schools and universities. And, it must be noted that Sukarno as the creator of Pancasila in Guided Democracy era, strongly interpreted Pancasila in his speech and address as the Nasakom that is National, Religion, and Communist. Sukarno as the creator of Pancasila strongly insisted that he was truly nationalist and in his heart he was a truly Muslim. So, it can be said the Recognition of the Divine Omnipotence is the original interpretation of the first verse of Pancasila. My argumentation is originally in the early beginning of the Republic the meaning of religion was religion as a faith not as an institution
KESUSASTRAAN MELAYU DAN PERANNYA DALAM DUNIA ISLAM NUSANTARA Saiful Hakam
Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 18 No 2 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i2.2365

Abstract

Kesusastraan Melayu dan Jawa sama sekali tidak terpisah satu sama lain dan banyak saling menerjemahkan. Keduanya menjadi ladang penelitian yang sangat menarik untuk dipelajari, dikaji, dan diperbincangkan dengan lebih jitu, seksama, dan penuh minat (Oberbeck, 1924: 38-43; 1930: 208-230). Seperti diketahui, cerita-cerita Panji banyak disebarluaskan dalam Bahasa Melayu dan bahkan disadur ke dalam Bahasa Siam (Winstedt, 1972). Tetapi yang paling ialah bahwa beberapa teks normatif, metafisik atau yang edukatif seperti disebut di atas maupun yang mengungkapkan perubahan mentalitas, telah diterjemahkan ke dalam bahasa Jawa. Cukuplah kita simak daftar-daftar dalam Catalogue susunan Th. Pigeaud untuk melihat umpamanya bahwa pada pelbagai masa telah dibuat saduran dari Tajul Salatin, beberapa tulisan Hamzah Fansuri, Hikayat Bayan Budiman, Hikayat Iskandar zulkarnain, bahkan dari beberapa Bab Bustanul Salatin. (Pigeaud; Poerbatjaraka, 1952).
Ketika Suharto Mengucap Bismillah saiful hakam
Politica: Jurnal Hukum Tata Negara dan Politik Islam Vol 9 No 2 (2022): POLITICA: Jurnal Hukum Tata Negara dan Politik Islam
Publisher : Prodi Tata Negara (Siyasah) IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/politica.v9i2.4987

Abstract

Dalam dasawarsa terakhir berkuasa, 1988-1998, Soeharto menampilkan pribadi sebagai pemimpin umat Islam Indonesia. Jika dibandingkan dengan masa-masa awal ia berkuasa, maka, era ini sesungguhnya memperlihatkan keunikan dan kegigihannya dalam mempertahankan kekuasaanya. Pertama, ia menampilkan diri sebagai seorang muslim yang sejati, selalu mengawali pembacaan pidato dan amanatnya dengan kalimat Bismillah Hirrohman Nirrohim, sesuatu yang baru dan tak pernah dilakukan pada awal-awal ia berkuasa dan berjaya. Arti harfiah, dengan menyebut nama Allah Yang Maha Pengasih Lagi Maha Penyayang. Kedua, ia memberikan restu pembentukan Ikatan Cendekiawan Muslim Indonesia, disingkat ICMI, yang menjadi wahana baru untuk merangkul kekuatan Islam. Ketiga, ia menunaikan ibadah haji, dan prosesi pelaksanaan ibadah haji itu dipublikasikan secara luas, mirip propaganda politik, dan meminjam istilah Geertz menampilkan sisi nyata keberlanjutan pentas agung dari negara teater. Rakyat menunggu, menikmati, dan merasakan pentas politik Ibadah Haji tersebut. Kata Kunci : Bismillah, Anti Komunis-China, dan Politik Islam
The Authority of Ulama towards Politics: The Role of Teungku, Tuan Guru and Kiai in Nation Below the Wind M. Alkaf; Muhammad Said; Saiful Hakam
Progresiva : Jurnal Pemikiran dan Pendidikan Islam Vol. 11 No. 02 (2022): July-December
Publisher : Universitas Muhammadiyah Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22219/progresiva.v11i02.22964

Abstract

This article discussed the relationship between ulama and politics in three types of elite Islamic leadership in Indonesia: Teungku in Aceh, Tuan guru in Lombok, Nusa Tenggara Barat, and Kiai in Java. The research was organized based on the central questions; what was the political role of Teungku, Tuan guru, and Kiai, and what was their authority in the dynamics of local and national politics? This research used qualitative methods with an ethnographic approach. Data was collected through direct observation, interviews, review of written sources, and documentation data. This article found that Teungku, Tuan guru, and Kiai, in addition to being religious elites, also played the role of political elites. With the capital of religious authority at their disposal, they were confident to engage in practical politics. Teungku in Aceh was actively involved in redefining the narrative of the Acehnese nation by promoting the formalization of Islamic Sharia through a policy of special autonomy. With this policy, Teungku's position became more substantial and strategic politically and religiously. While in Lombok, Tuan guru became a local strongman who seized legislative and executive power in Nusa Tenggara Barat. They succeeded in seizing local power from the Sasak aristocratic circles. Meanwhile, Kiai in Java appeared to color Indonesia's discourse and political system from the beginning. Nevertheless, they managed to become part of the power in national leadership history. The relationship of the three religious elites to politics was ultimately in line with the strengthening of authority, religious traditions, and religious institutions. 
Co-Authors M. Alkaf Muhammad Said