Articles
<![CDATA[Islam dan Sekularisasi Politik di Indonesia ]]>
<![CDATA[Mohamad Latief]]>
<![CDATA[ TSAQAFAH Vol. 13 No. 1 (2017): Islamic Political Thought ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v13i1.974
<![CDATA[Throughout Indonesia’s independence history, discourse on secularization of politics arises constantly and draws a widespread appeal from many researchers. Conceptual issues pertaining to separation between Islam and state (secularism) and how it is realized, have been able to make the secularization of politics one of the most dynamic objects of research and directly reach the socio-political reality of the Indonesians. In the pluralistic society, quandaries emerge oftentimes as to make the religious and nationalist commitments converge. Even though inseparable, the government frequently designates Islam as opposing to nationalism. Islam has been charged with a symbol of exclusivism and anti-diversity. Islam has even been regarded as the second political enemy after communism and thus requires its elimination. This is hence the pretext for imposing the secularization. Islam is consequently separated from political concern and its adherents are discarded from any policy-making process. This article seeks to both elucidate the secularization and analyze its propagation in Indonesia spanning the time prior to its independence until the present time. In this section, the articles finds out that secularization in Indonesia proceeds as a top-down movement enforced by the ruling towards the ruled; the Muslim society. In the following section, the article also discloses deficiency in the secularization and exposes a groundwork for its impending failure. In reference to the secularization project in Turkey, the article reveals that separation of Islam and state in Indonesia falls short due to absence of support from the Muslim grass-root.]]>
<![CDATA[PENDIDIKAN POLITIK ISLAMI BERDASARKAN WORLDVIEW ISLAM ]]>
<![CDATA[Mohamad Latief]]>;
<![CDATA[Hisyam Syamil]]>
<![CDATA[ JURNAL ILMIAH EDUNOMIKA Vol 8, No 1 (2024): EDUNOMIKA ]]>
Publisher : <![CDATA[ITB AAS Indonesia Surakarta ]]>
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DOI: 10.29040/jie.v8i1.11063
<![CDATA[Desakralisasi politik dihubungkan dengan desakrsisasi agama dalam realitas sosial yang kemudian ditiadakan karena tidak dapat memberikan argumen rasional untuk mencari solusi atas masalah kehidupan manusia. Desakralisasi politik tidak mencirikan tirani dan demokrasi menjadi sama, dan tidak berfungsi sebagai penguatan basis kekuasaan dan menjaga kesinambungan identitas kolektif. Gejala yang berbanding terbalik ini ditandai dengan munculnya penampakan politik (political appearance) yang menyerupai agama, atau dapat disebut dengan politisasi agama. Populisme dapat mengambil berbagai bentuk seperti gerakan politik yang menggunakan agama sebagai pembenaran untuk mewujudkan cita-cita politiknya. Pandangan hidup Barat modern yang kemudian menjadi program filsafat, menghasilkan faham sekularisme yang sudah tentu merupakan produk dari tradisi intelektual dan kultural Barat yang mengartikan berkembangnyan sains, akan sangat memiliki ketergantungan dengan pandangan manusia terhadap dunia ini dikosongkan dari kepercayaan terhadap kekuatan supernaturanl yang menjaga dunia ini. Doktrin ini memojokkan agama menjadi urusan individu yang tidak lagi boleh masuk dalam rungan publik. Makalah ini menggambarkan problem desakralisasi politik Barat dan sakralisasi politik yang ada di dalam Islam dengan menggambarkan konsep politik dari tokoh-tokoh Islam dan konsep Islamisasi al-Attas sebagai upaya untuk mengkritik desakralisasi politik, serta mengintegrasikan konsep-konsep sakralisasi politik yang ada di Barat dengan Islam]]>
<![CDATA[Ethical Politic in the View of Bediuzzaman Said Nursi: A Response to Political Pragmatism ]]>
<![CDATA[Pramono, Muhamad Fajar]]>;
<![CDATA[Latief, Mohamad]]>;
<![CDATA[Widodo, Chandra Dwisetyo]]>
<![CDATA[ Dialogia Vol. 22 No. 1 (2024): DIALOGIA : JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/dialogia.v22i1.7091
<![CDATA[This article discusses political ethics according to Badiuzzaman Said Nursi as a response to political pragmatism. This research departs from the rampant cases that reflect the pragmatic attitude of political elites. They prioritise profits and benefits over values and rules resulting in abuse of authority. This is due to the political elite leaving religious values as the basis of political ethics. Said Nursi has an interesting concept to answer the problem of political pragmatism. Nursi offers political ethics based on Islamic values. The findings of this article reveal that Said Nursi's political ethics are based on six basic principles including tawhid, consultation, freedom, justice, equality and nationalism. For Nursi, politics must be based on religion as a moral force that can control human desires and passions, religion becomes a solid foundation for creating prosperity and stability of the state. Thus, the purpose of politics is not self-satisfaction but to achieve the pleasure of Allah SWT and realise the benefit of the people. This research is a qualitative study with a critical analysis method uses Risale-i Nur as the primary reference and secondary in the form of related scientific works.]]>
<![CDATA[Knitting Indonesian Unity in the Momentum of Mohammad Natsir's Integral Motion: Studi analyses ]]>
<![CDATA[Mohamad Latif]]>;
<![CDATA[Muhamad Fajar Pramono]]>;
<![CDATA[Muqit Nur Rohman]]>;
<![CDATA[Amir Reza, Amir]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i1.884
<![CDATA[Unity is an important aspect of a state institution. Unity can be a strength for a nation and state. One of the historical moments that seeks to unite Indonesia after the proclamation is Natsir's Integral Motion. The concept promoted by Indonesian Muslim political figure Mohammad Natsir succeeded in uniting Indonesia into the Republic of Indonesia from the previous RIS (United Republic of Indonesia). This article will discuss the role of Mohammad Natsir with his integral motion in building unity and integrity in Indonesia. This research is library research and the data source used consists of primary data sources of Mohammad Natsir's works related to the Integral Movement and Indonesian Unity, and is assisted by secondary data sources, namely books, which are relevant to this research to strengthen arguments and to complete the data from the research results. The data analysis technique used by the author in this research is content analysis. The results that the author got from this study are that Natsir's Integral Motion has a big and important influence on Indonesia. Not only does it unite Indonesia, but it also has a significant influence in the fields of politics, economics, education and international relations. Based on these findings, the author hopes that there will be further studies on Natsir's integral motion, so that it can become material for reflection and discussion together.]]>
<![CDATA[Epistimologi Sayyid Qutub Agama dan Negara dan Relevansinya Peningkatan Ekonomi Islam ]]>
<![CDATA[Kusuma, Amir Reza]]>;
<![CDATA[Latief, Mohamad]]>;
<![CDATA[Zarkasyi, Amal Fathullah]]>;
<![CDATA[Muslih, Mohammad]]>
<![CDATA[ Jurnal Ilmiah Ekonomi Islam Vol 10, No 3 (2024): JIEI : Vol.10, No.3, 2024 ]]>
Publisher : <![CDATA[ITB AAS INDONESIA Surakarta ]]>
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DOI: 10.29040/jiei.v10i3.15426
<![CDATA[Islamic syaria diskursus hubungan agama dan negara tetap hangat diperbincangkan dari waktu ke waktu. Mencuatnya ragam intrik atas Islam sebagi model ideal politik menimbulkan pro-kontra. Ini dibuktikan dengan wujudnya golongan yang merasa keberatan jika Islam dianggap tidak mengatur politik. Yang lebih mencengangkan lagi umat muslim yang sudah memiliki worldview Islam pandangan hidup yang benar identifikasi sistim politik Islam hanya dapat dilakukan dengan merujuk kepada Islamic Worldview yang dipancarkan oleh al-Quran dan diperjelas oleh Nabi serta dipraktekanya. Semua itu diperkaya dengan praktek pada sahabat dan wacana para ulama sesudahnya. Jika sistem politik Islam telah ditemukan identitasnya maka lngkah selanjutnya adalah melaukan pengembangan secara konseptual.]]>
<![CDATA[PROBLEM SEKULER HUBUNGAN AGAMA DAN NEGARA MENURUT ALI ABDUL RAZIQ ]]>
<![CDATA[Mohamad Latief]]>;
<![CDATA[Amal Fathullah Zarkasyi]]>;
<![CDATA[Amir Reza Kusuma]]>
<![CDATA[ Fikri : Jurnal Kajian Agama, Sosial dan Budaya Vol. 7 No. 2 (2022): Fikri : Jurnal Kajian Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jf.v7i2.2542
<![CDATA[Tujuan dibuatnya artikel ini untuk memberikan pengetahuan serta wawasan mengenai konsep islam dan perbedaan antara hukum agama dan hukum Negara menurut berbagai pendapat para ahli. Metode untuk artikel ini mengunakan Jenis kepustakaan atau library research. Jenis data dari metode ini yang didapatkan dari kumpulan data atau penulisan ilmiah yang memiliki tujuan untuk menyelesaikan suatu permasalahan yang terjadi melalui penelitian yang kritis dan mendalam terhadap data kepustakaa yang relevan. Data berasal dari sumber-sumber terkait penelitian lainnya. Tulisan ini menggunakan pendekatan teks untuk mengetahui bagaimana model pemikiran politik yang dimiliki oleh Ali Abdurraziq. Selain itu juga digunakan pendekatan sosiologis untuk melihat sejauh mana orisinalitas pemikiran Abdurraziq. Dalam peta pemikiran politik Islam kontemporer, khususnya dalam kajian hubungan agama dan negara, ditemukan tiga pola pemikiran; sekularis, tradisionalis, dan reformis. Berdasarkan pola tersebut, pemikiran Ali Abdurraziq dapat dikategorikan sebagai pemikiran sekuler.]]>
<![CDATA[Epistimologi Sayyid Qutub Agama dan Negara dan Relevansinya Peningkatan Ekonomi Islam ]]>
<![CDATA[Kusuma, Amir Reza]]>;
<![CDATA[Latief, Mohamad]]>;
<![CDATA[Zarkasyi, Amal Fathullah]]>;
<![CDATA[Muslih, Mohammad]]>
<![CDATA[ Jurnal Ilmiah Ekonomi Islam Vol. 10 No. 3 (2024): JIEI : Vol.10, No.3, 2024 ]]>
Publisher : <![CDATA[ITB AAS INDONESIA Surakarta ]]>
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DOI: 10.29040/jiei.v10i3.15426
<![CDATA[Islamic syaria diskursus hubungan agama dan negara tetap hangat diperbincangkan dari waktu ke waktu. Mencuatnya ragam intrik atas Islam sebagi model ideal politik menimbulkan pro-kontra. Ini dibuktikan dengan wujudnya golongan yang merasa keberatan jika Islam dianggap tidak mengatur politik. Yang lebih mencengangkan lagi umat muslim yang sudah memiliki worldview Islam pandangan hidup yang benar identifikasi sistim politik Islam hanya dapat dilakukan dengan merujuk kepada Islamic Worldview yang dipancarkan oleh al-Quran dan diperjelas oleh Nabi serta dipraktekanya. Semua itu diperkaya dengan praktek pada sahabat dan wacana para ulama sesudahnya. Jika sistem politik Islam telah ditemukan identitasnya maka lngkah selanjutnya adalah melaukan pengembangan secara konseptual.]]>
<![CDATA[Implementation of The Concept of State According to Abu Al-A’la Al-Maududi in Indonesia ]]>
<![CDATA[Latief, Mohamad]]>;
<![CDATA[Islami, Faza]]>
<![CDATA[ Ulumuddin: Jurnal Ilmu-ilmu Keislaman Vol 15 No 2 (2025): Ulumuddin: Jurnal Ilmu-Ilmu Keislaman ]]>
Publisher : <![CDATA[Universitas Cokroaminoto Yogyakarta ]]>
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DOI: 10.47200/ulumuddin.v15i2.2837
<![CDATA[The relationship between religion and politics cannot be separated, both are related to each other. Because in politics requires religious values so that a person can find the essence of politics and can be responsible for his mandate to society and God. Therefore, Abu al-A'la al-Maududi offers a concept in the state in accordance with Islamic provisions, when sovereignty in the state is in the hands of God (theodemocracy). The concept is different from the West when the sovereignty of the state is in the hands of the people (democracy). Both concepts have pros and cons in their application, so there are countries like Indonesia that are predominantly Muslim but use western concepts. Whether the concept will be relevant in Indonesia or not? This discussion will use a qualitative method by processing discussions from primary and secondary sources and then analyzing between the concept of the state owned by Abu al-A'la al-Maududi and the western concept and its implementation in Indonesia. The researcher's findings show that although there are challenges in the application of Maududi's concept of theodemocracy, it is important to explore how Islamic values can be integrated into the existing system of government, in order to achieve a balance between Islamic principles and modern democratic practices. Therefore, the purpose of this discussion is to examine the concept of the state according to Abu al-A'la al-Maududi in Indonesia.]]>
<![CDATA[Ethical Politic in the View of Bediuzzaman Said Nursi: A Response to Political Pragmatism ]]>
<![CDATA[Pramono, Muhamad Fajar]]>;
<![CDATA[Latief, Mohamad]]>;
<![CDATA[Widodo, Chandra Dwisetyo]]>
<![CDATA[ Dialogia Vol. 22 No. 1 (2024): DIALOGIA : JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo ]]>
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DOI: 10.21154/dialogia.v22i1.7091
<![CDATA[This article discusses political ethics according to Badiuzzaman Said Nursi as a response to political pragmatism. This research departs from the rampant cases that reflect the pragmatic attitude of political elites. They prioritise profits and benefits over values and rules resulting in abuse of authority. This is due to the political elite leaving religious values as the basis of political ethics. Said Nursi has an interesting concept to answer the problem of political pragmatism. Nursi offers political ethics based on Islamic values. The findings of this article reveal that Said Nursi's political ethics are based on six basic principles including tawhid, consultation, freedom, justice, equality and nationalism. For Nursi, politics must be based on religion as a moral force that can control human desires and passions, religion becomes a solid foundation for creating prosperity and stability of the state. Thus, the purpose of politics is not self-satisfaction but to achieve the pleasure of Allah SWT and realise the benefit of the people. This research is a qualitative study with a critical analysis method uses Risale-i Nur as the primary reference and secondary in the form of related scientific works.]]>
<![CDATA[Inovasi Digital Pembelajaran Bahasa Arab di TPA Ar Rohman dengan Aplikasi Chatbot ]]>
<![CDATA[Ardiyanti, Dwi]]>;
<![CDATA[Rokhaniyah, Hesti]]>;
<![CDATA[Amalia, Novi Rizka]]>;
<![CDATA[Latief, Mohamad]]>
<![CDATA[ Jurnal Masyarakat Madani Indonesia Vol. 4 No. 3 (2025): Agustus ]]>
Publisher : <![CDATA[Alesha Media Digital ]]>
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DOI: 10.59025/jna24a18
<![CDATA[Bahasa Arab adalah suatu hal yang tidak asing bagi umat Islam bersumber dari Al-Qur’an dan hadits. Kedua komponen Paduan beribadah agama islam ini menggunakan bahasa Arab. Maka, bahasa Arab adalah bahasa yang krusial untuk dipelajari oleh manusia. Beberapa fkctor yang menjadi penghambat saat ini modernisasi digital yang membuat peserta didik lebih memilih untuk bermain game di handphone dibanding belajar. Oleh karena itu, penulis mengadakan kegiatan pelatihan dan pendampingan pembelajaran Bahasa Arab menggunakan Chatbot di TPA Ar- Rohman yang berada di Dusun Carat, Desa Patalan Kecamatan Kendal, Jawa Timur. Hasil kegiatan Pengabdian ini menunjukkan bahwa selama proses pembelajaran bahasa Arab berlangsung, peserta didik menunjukkan sikap antusias dalam menerima materi pembelajaran. Sehingga, hasil evaluasi pembelajaran menunjukkan bahwa peserta didik yang sebelumnya tidak pernah mempelajari bahasa Arab, mengetahui dengan baik materi-materi yang telah diajarkan dan dapat mengucapkan beberapa kosakata bahasa Arab dengan baik dan benar]]>
