Indonesian Journal of Islam and Muslim Societies最新文献

{"title":"The formulation of welfare state: the perspective of Maqāṣid al-Sharī‘ah","authors":"Elviandari Elviandari, Farkhani Farkhani, Khudzaifah Dimyati, Absori Absori","doi":"10.18326/IJIMS.V8I1.117-146","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I1.117-146","url":null,"abstract":"This paper examines empirical facts of market failure and government failure to improve people’s welfare; capitalism and neo-liberalism do not provide a space for states to implement policies for social justice. With regard to the failure of the welfare state to bring the citizen to fair welfare, this paper offers the formulation of a welfare state based on Maqa>s}id Al-Shari>‘ah. This study employs Maqa>s}id Al-Shari>‘ah developed by Imam Al-Juwaini, Izzu al-Din bin ‘Abd al-Salam, Abu Ishaq al-Shatibi and Al-Tahir Ibn ‘Ashur as the methodological framework. It formulates welfare state of maqa>s}id al-shari>‘ah, which is built through the fulfillment of the three levels of individual needs (citizens) (al-D}aru>ri>yah, alha> ji>yyah and al-tahsi>ni>yah; primary, secondary and suplementary rights), public needs (equal distribution; al-ha>jah al-‘ammah), protection or assurance (alismah), and law enforcement (al-fit}rah (order), equality (al-musa>wah), freedom (al-h}urri>yah), magnanimity (al-samh}ah)). The morality-spirituality-religiosity and transcendence principles develop the formulation. The maqa>s}id al-shari>‘ah should be the “soul” of every policies and rules or laws. The development of the formulation of welfare state based on Maqa>s}id al-Shari>‘ah will build Islamic man/religious man (citizen), who is prosperous spiritually and materially. Artikel ini mengkaji kenyataan empiris mengenai kegagalan pasar (market failure) dan kegagalan negara (government failure) dalam meningkatkan kesejahteraan rakyat, kapitalisme dan neo-liberalisme tidak memberikan tempat bagi negara untuk melakukan kebijakan demi keadilan sosial. Berdasarkan kegagalan negara kesejahteraan menghantarkan warga negara menuju kesejahteraan yang berkeadilan maka tulisan ini menawarkan formulasi negara kesejahteraaan berdasarkan Maqa>s}id al- Shari>‘ah. Kajian ini mempergunakan Maqa>s}id al-Shari>‘ah sebagai kerangka metodologis yang dikembang oleh Imam Al-Juwaini, Izzu al-Din bin ‘Abd al-Salam, Abu Ishaq al-Shatibi dan Al-Tahir Ibn ‘Ashur. Kajian ini memformulasikan negara kesejahteraan berdasarkan maqa>s}id al-shari>‘ah yang dibangun melalui pemenuhan kebutuhan individu (warga negara) berdasarkan tingkatannya; al-D{aru>ri>yah, al-h}a>ji>yyah dan al-tah}si>ni>yah (hak primer, sekunder dan suplementer), kebutuhan publik, (al-h}u>jah al-‘as} mmah) terealisasi pendistribusian yang merata, adanya proteksi atau jaminan (al-is}mah) dan tegaknya hukum melalui, al-fi>rah (ketertiban), equality (al-musa>wah) kesetaraan, freedom (al-h}uri>yah) kebebesan, magnanimity (alsamh} ah) toleransi. Formulasi tersebut dibangun dengan landasan moral-spritual - religius dan transendental. Menjadikannya “roh” pada setiap kebutuhan dalam membuat kebijakan, peraturan-peraturan atau perundang- undangan. Dengan terwujdnya formulasi negara kesejahteraaan berdasarkan Maqa>s}id al-Shari>‘ah akan melahirkan islamic man/manusia religius/karakter (warga negara) yang beriman atau pribadi yang memiliki karakt","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"8 1","pages":"117-146"},"PeriodicalIF":0.6,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45966522","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Islam and government: an analytical review on Khumayni’s Kashf al-Asrār and Wilāyat al-Fāqih","authors":"S. A. Hakim","doi":"10.18326/IJIMS.V8I1.147-171","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I1.147-171","url":null,"abstract":"This paper is an attempt to scrutinize Khumayni’s ideas especially on government as explained in his works Kashf al-Asra>r, and Wila>yat al-Fa>qih. While focusing on Khumayni’s ideas as the main issues of discussion, the paper tries to find the significance of the ideas for the Iranian revolution in 1979.The paper argues that the ideas on government were mainly triggered by the Reza Shah’s dictatorial, and secular government. It is not exaggerated to mention that according to Khumayni a new sytem of government based on Islamic ideology as a revolutionary system of government was needed in a sense that an Islamic government will implement justice. As will be discussed later, the idea of Islamic government as the single alternative was extensively supported by students, intelligentsias, urban peoples, poor peoples, and others.Artikel ini berusaha mendiskusikan pemikiran Imam Khumayni tentang pemerintah sebagaimana yang dijelaskan dalam karyanya Kasyf al-Asrar dan Wilayat Faqih. Sambil memberikan perhatian terhadap isu pokok, artikel ini ingin menggali kaitan kuat pemikiran Khumayni dengan revolusi Iran yang terjadi pada tahun 1979. Penulis berpandangan bahwa gagasan-gagasannya tentang pemerintah merupakan respons atau sikapnya terhadap kecenderungan pemerintahan diktatorial dan sekular Reza Shah. Tidak berlebihan untuk dinyatakan bahwa menurut Imam Khumayni sebuah pemerintahan Revolusioner yang didasarkan kepada Ideologi Islam sangat dibutuhkan karena pemerintahan Islam seperti inilah yang akan mampu menegakkan keadilan.Sebagaimana yang akan didiskusikan nanti ide pembentukan pemerintah inimemperoleh dukungan secara ekstensif antara lain dari mahasiswa, inteligensia,masyarakat kota dan orang-orang miskin.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48222790","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Towards a progressive interpretation of Ummah","authors":"H. Bachtiar","doi":"10.18326/IJIMS.V8I1.87-116","DOIUrl":"https://doi.org/10.18326/IJIMS.V8I1.87-116","url":null,"abstract":"contemporary literatures that had been produced by Muslim and non-Muslim scholars and intellectuals, ranging from Muslim and Western countries. With the progressive perspective of multiple modernities and intercivilisational approach, this paper argues that the concept of Ummah should be interpreted as a modern concept of inclusive cosmopolitan-humanitarian solidarity that emphasise values of liberalism, pluralism, democracy, human rights and sustainable development. This concept has been also strengthened by a sociological representation of the tradition of Islam Nusantara. Its relative historical continuity in the process of the development of the micro sociological dimension of tradition, it explains that this concept of Ummah is not rootless. Consequently, it can be understood that its applicability is relatively possible . Paper ini ingin mengelaborasi wacana pembangunan konsep Ummah yang digali dari pelbagai literatur kontemporer, baik yang berasal dari para sarjana dan intelektual Muslim maupun non-Muslim, baik itu yang berasal dari negara-negara Muslim maupun Barat. Melalui perspektif multiple modernities dan pendekatan lintas-peradaban, paper ini berargumentasi bahwa konsepUmmah sangat perlu kiranya ditafsirkan dan dipahami sebagai konsep modernmengenai solidaritas kemanusiaan yang inklusif dan kosmopolitan. Konsep inimenekankan pentingnya nilai-nilai seperti liberalisme, pluralisme, demokrasi,hak asasi manusia dan pembangunan yang berkelanjutan. Adanya tawaranmengenai konsep ini, didukung oleh representasi sosiologis dari praktik IslamNusantara. Praktik Islam Nusantara tersebut, menunjukkan adanya kontinuitashistoris dalam proses pembangunan tradisi, yang berlaku di dalam dimensisosiologis yang bersifat mikro. Hal ini tentu saja juga menunjukkan bahwakonsep Ummah ini bukanlah hal yang tak berakar dalam realitas kehidupanMuslim. Dengan demikian dapat dimengerti bahwa, penerapan konsep Ummahini sangatlah memungkinkan.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2018-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43427495","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The implementation of sharia bylaws and its negative social outcome for Indonesian women","authors":"A. Fanani","doi":"10.18326/IJIMS.V7I2.153-174","DOIUrl":"https://doi.org/10.18326/IJIMS.V7I2.153-174","url":null,"abstract":"The formalisation of sharia law has been the subject of wide-ranging debate in Indonesia, also internationally. This is because this idea has significant implications, politically and socially, not only for Muslims, but also for women and other followers of other religions who live in Indonesia. It is important to note that there are 78 sharia bylaws which have already been ratified by regional authorities. And more than 52 cities and regencies have applied these regulations at the regional level. Some analysts argue that the implementation of sharia bylaws reflects on the fact that the majority of the Indonesian population needs morality and public order which will be beneficial for improving their lives. However, others rebut this argument by pointing to the fact that the enactment of sharia laws will discriminate and trigger violence against women. This paper will examine the implementation of sharia bylaws and its impacts on Indonesian women. This paper will argue that the implementation of sharia laws have negative impacts on Indonesian women because it has caused negative social outcome for women and women is the most vulnerable from this policy. Formalisasi hukum syariah atau penerapan perda Syariah telah menjadi topik yang menarik debat hangat di Indonesia, juga secara internasional. Hal ini Indonesian Journal of Islam and Muslim Societies karena kebijakan dan ide ini mempunyai dampak yang sangat serius –secara politik dan sosial—tidak hanya untuk kalangan Muslim, tapi juga untuk perempuan dan pemeluk agama lain di Indonesia. Penerapan perda Syariah hingga saat ini masih terus berjalan dan ada 78 Perda Syariah yang sudah diratifikasi oleh pemerintah lokal. Selain, lebih dari 52 kota dan kabupaten yang telah menerapkan Perda Syariah ini. Sebagian kalangan berargumen bahwa penerapan Perda Syariah adalah hal yang wajar karena mayoritas penduduk Indonesia adalah Muslim dan mereka membutuhkan aturan publik dan moralitas untuk kehidupan mereka. Namun, sebagian berpendapat bahwa menolak argumen tersebut dengan memberikan fakta bahwa perda Syariah akan mendiskriminasi dan memicu kekerasan terhadap perempuan. Artikel ini akan berargumen bahwa penerapan Perda Syariah memberikan dampak negatif terhadap perempuan karena ini mengakibatkan dampak sosial yang buruk terhadap perempuan dan perempuan menjadi pihak yang paling rentan menderita dari kebijakan ini.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"7 1","pages":"153-174"},"PeriodicalIF":0.6,"publicationDate":"2017-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46521044","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Ali Shari’ati’s revolutionary Islamic thought and its relevance to the contemporary socio-political transformation","authors":"Anjar Nugroho, Tulus Warsito Surwandano","doi":"10.18326/ijims.v7i2.251-276","DOIUrl":"https://doi.org/10.18326/ijims.v7i2.251-276","url":null,"abstract":"Ali Shari’ati emerged as an enlightened intellectual figure in the phenomenon of the authoritarian and oppressive power of the Syah Pahlavi regime. Shari’ati appeared as a pioneer of radical ideas about Islam and the revolution which stemmed from the Shi’a teachings that had been grafted into the revolutionary tradition of the Third World and Marxism. Shari’ati succeeded in establishing a revolutionary Islamic ideology that became the basis of the mass collective consciousness against the regime of the Syah. In Shari’ati’s thought, Islam is an emancipatory ideology and liberation. The progressive and revolutionary view of Shari’ati’s Islam derives from a belief system of tauhid. While tauhid in Shari’ati’s view is the unity among God, man and the universe, the society which is full of social discrimination, injustice, and arbitrariness can be categorized as Shirk, the opponent of tauhid. In the context of the Iranian revolution, the Shari’ati’s Islamic thought and ideology became the fourth  t-text-stroke-width: 0px; \"> bridge or road from the ideological stalemate of the pre-revolutionary opposition movement, which is between secularist-nationalist, Marxist-Communist and Islamic Fundamentalism. Further, Shari’ati’s ideology paved the way for the acceptance of Imam Khomeini as a revolutionary leader. This paper aims to contextualize Ali Shari’ti’s views on socio-political change in Indonesia. Ali Shari’ati muncul menjadi sosok intelektual tercerahkan dalam fenomena kekuasaan rezim Syah Pahlevi yang otoriter dan menindas. Shari’ati lalu tampil sebagai pelopor gagasan-gagasan radikal tentang Islam dan revolusi yang bersumber dari ajaran Syi’ah yang sudah dicangkokkan dengan tradisi revolusioner Dunia Ketiga dan Marxisme. Ali Shari’ati berhasil membangun ideologi Islam revolusioner yang kemudian menjadi basis kesadaran kolektif massa menentang kekuasaan rezim Syah. Dalam pemikiran Shari’ati, Islam adalah sebuah ideologi emansipasi dan pembebasan. Pandangan Islam Ali Shari’ati yang progresif dan revolusioner bersumber pada satu sistem keyakinan yaitu tauhid. Jika tauhid dalam pandangan Shari’ati adalah kesatuan antara Tuhan, manusia dan alam semesta, maka kondisi masyarakat yang penuh diskriminasi sosial, ketidakadilan, dan kesewenang-wenangan dapat dikategorikan sebagai syirk, lawan dari tauhid. Dalam konteks revolusi Iran, tawaran pemikiran dan ideologi Islam Syari’ati menjadi jembatan atau jalan keempat dari kebuntuan ideologi gerakan oposisi pra-revolusi, yaitu antara nasionalis-sekuler, Marxis-Komunis dan Fundamentalisme Islam. Ideologi Shari’ati melapangkan jalan bagi diterimanya Imam Khomeini sebagai pemimpin revolusioner. Tulisan ini hendak mengkontekstualisasikan pemikiran Ali Shari’ati dalam perubahan sosialpolitik di Indonesia.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"7 1","pages":"251-276"},"PeriodicalIF":0.6,"publicationDate":"2017-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47415081","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Morocco protest movements in the post-constitutional reform","authors":"Ibnu Burdah","doi":"10.18326/IJIMS.V7I2.201-219","DOIUrl":"https://doi.org/10.18326/IJIMS.V7I2.201-219","url":null,"abstract":"dth: 0px; \"> The research describes and explains the wave of protest movement in the Kingdom of Morocco, one of the Muslim countries in the Western Arab, in the post-2011 constitutional referendum. The constitutional reform was carried out as a response to the large and massive people protest. Unlike the cases in other neighboring states where “Arab Spring” took place, the Moroccan movement receded without neither the fall of the regime nor massive casualties. However, intense protest kept taking place, especially in Muhammad V Street leading to the Parliament Building. Some interesting questions arise, including what the nature of the current protest is and why people still protest after the vast popular agreement toward the constitutional referendum. Based on library research and intense observation for forty days, and interviews, this study found that, to some extent, the Morocco protest has the same nature as that of the Arab Spring. The protest has “hidden agendas” although there are evidences that they dissembled in “smaller and partial issues because of some reasons”. The author holds that Morocco is an important lesson for political reform in the current turbulent Arab world and, to a broader context, in the Muslim world. 0px; \"> Penelitian ini mendeskripsikan dan menjelaskan gerakan protest di Kerajaan Maroko, salah satu negara Muslim di Arab Barat, paska referendum konstitusi tahun 2011. Reformasi konstitusional di Maroko telah dilaksanakan sebagai respon terhadap protes rakyat dalam skala luas dan massif. Berbeda dengan yang terjadi di negara-negara “Musim Semi Arab” yang lain, gerakan protes itu surut tanpa disertai jatuhnya rezim dan jatuhnya korban dalam jumlah yang besar. Namun, Maroko masih diwarnai gerakan protes yang cukup intensif hampir setiap hari (kendati skalanya lebih kecil) khususnya di Jalan Muhammad V sampai depan gedung parlemen. Pertanyaannya adalah apa sesungguhnya karakter dari protes-protes yang masih berlangsung bahkan hingga saat ini? Mengapa mereka masih melakukan protes pasca persetujuan secara luas rakyat Maroko terhadap reformasi konstitusi? Penelitian yang dilakukan dengan cara studi kepustakaan yang didukung oleh observasi di lapangan sekitar 40 hari, berkesimpulan bahwa karakter protes itu adalah “Arab Springs” (mengarah pada penjatuhan rezim) kendati itu tak dinyatakan secara terbuka. Mereka memiliki agenda terselubung itu dan tidak mengemukakannya dengan berbagai alasan. Penulis berpendapat, Maroko adalah pelajaran penting bagi reformasi politik di dunia Arab yang sedang bergolak saat ini, bahkan mungkin pula untuk dunia Islam.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"7 1","pages":"201-219"},"PeriodicalIF":0.6,"publicationDate":"2017-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44640820","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The typology of Muhammadiyah sufism: tracing its figures’ thoughts and exemplary lives","authors":"Biyanto Biyanto","doi":"10.18326/IJIMS.V7I2.221-249","DOIUrl":"https://doi.org/10.18326/IJIMS.V7I2.221-249","url":null,"abstract":"; \"> This article explores the style of sufism from the perspective of Muhammadiyah. It is a literature study on the official fatwa given by Muhammadiyah on sufism as a part of spiritual dimension in Islamic teaching. This study places a number of Muhammadiyah figures as the subject of study. This study concludes that the views of Muhammadiyah and its figures on sufism are very positive. Sufistic life in fact also becomes a trend among the followers of Muhammadiyah. Important styles of Muhammadiyah sufism include: first, Muhammadiyah sufistic teachings are based on pure monotheism . The second, Muhammadiyah sufistic is practiced under the frame of shari‘ah, on the basis of the Qur’an and Hadith. Third, the substance of sufism in the Muhammadiyah perspective is noble character that should be realized in daily life. Fourth, the orientation of Muhammadiyah sufism emphasizes the dimension of righteous deeds, social praxis, and of moving from theory to practice. Fifth, Muhammadiyah sufism presents sufistic teachings adjusted to the spirit of modernity so that it may be called modern sufism . Sixth, Muhammadiyah sufism is expressed in more active and dynamic styles. A sufi is not allowed to do nothing, but is obliged to work actively and to interact with society. Seventh, Muhammadiyah sufism stays away from the philosophical sufism discourse that may potentially cause debates. Muhammadiyah views that to become sufi, one should not become the member of sufi order with the style of “teacher-centered” in practice. Artikel ini membahas corak sufisme dalam perspektif Muhammadiyah. Kajian ini merupakan studi literatur terhadap fatwa resmi Muhammadiyah terhadap sufisme sebagai bagian dari dimensi spiritual ajaran Islam. Kajian ini juga menempatkan sejumlah tokoh Muhammadiyah sebagai subjek studi. Kajian ini menyimpulkan bahwa perspektif Muhammadiyah dan tokoh-tokohnya terhadap sufisme sangat positif. Kehidupan sufistik dalam kenyataannya juga menjadi trend di kalangan pengikut Muhammadiyah. Corak sufisme Muhammadiyah yang penting meliputi: pertama , ajaran sufisme Muhammadiyah berbasis pada tauhid murni. Kedua , sufisme Muhammadiyah dipraktekkan dalam bingkai syariah, berdasar al-Qur’an dan hadits. Ketiga , substansi sufisme dalam perspektif Muhammadiyah adalah akhlak mulia dan harus diwujudkan dalam kehidupan sehari-hari. Keempat , orientasi sufisme Muhammadiyah menekankan dimensi amal salih, praksis sosial, dan bergerak dari teori ke praktek. Kelima , sufisme Muhammadiyah menampilkan ajaran tasawuf yang disesuaikan dengan spirit modernitas sehingga layak disebut tasawuf modern. Keenam , sufisme Muhammadiyah diekspresikan dalam corak yang lebih aktif dan dinamis. Seorang sufi tidak boleh berpangku tangan, melainkan harus aktif bekerja dan berinteraksi dengan masyarakat. Ketujuh , sufisme Muhammadiyah menjauhi wacana tasawuf falsafi yang potensial mengundang perdebatan. Terakhir, Muhammadiyah berpandangan untuk menjadi sufi, seseorang tidak harus menjadi angg","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"7 1","pages":"221-249"},"PeriodicalIF":0.6,"publicationDate":"2017-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46756277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Spirituality, dual career family worker, demographic factors, and organizational commitment: evidence from religious affairs in Indonesia","authors":"Abdul Aziz Nugraha Pratama, Hikmah Endraswati","doi":"10.18326/IJIMS.V7I2.277-304","DOIUrl":"https://doi.org/10.18326/IJIMS.V7I2.277-304","url":null,"abstract":"The purpose of this study is to specify whether spirituality, age, and tenure have an effect on organizational commitment and to determine whether the moderating variables, i.e. dual career family worker, moderates the effect of spirituality, age, and tenure on organizational commitment. The samples of the study were 90 staffs and lecturers of three educational institutions under the Ministry of Religious Affairs located in Central Java. They were IAIN Surakarta, IAIN Salatiga, and MTsN 1 Surakarta. The research used Moderated Regression Analysis to analyze the data. The results showed that spirituality and tenure positively affect organizational commitment and dual career family worker moderated the effect of spirituality and tenure on organizational commitment. Dual career family worker in this study can be categorized as a quasi-moderation variable. Tujuan dari penelitian ini adalah untuk mengetahui apakah spiritualitas, usia, dan masa jabatan berpengaruh terhadap komitmen organisasi dan untuk menentukan apakah dual career family worker sebagai variabel moderasi dapat memoderasi pengaruh spiritualitas, usia, dan masa jabatan terhadap komitmen organisasi. Penelitian ini menggunakan 90 karyawan dan dosen sebagai sampel dari tiga institusi pendidikan di bawah Kementerian Agama di Jawa Tengah: IAIN Surakarta, IAIN Salatiga, dan MTsN 1 Surakarta. Teknik analisis yang digunakan dalam penelitian ini adalah Analisis Regresi Moderasi. Hasilnya menunjukkan bahwa spiritualitas dan masa jabatan secara positif mempengaruhi komitmen organisasi dan dual career family worker sebagai variabel moderasi mampu memoderasi spiritualitas dan masa jabatan terhadap komitmen organisasi. Dual career family worker dalam penelitian ini dimasukkan sebagai variabel moderasi kuasi.","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"7 1","pages":"277-304"},"PeriodicalIF":0.6,"publicationDate":"2017-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42082461","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Islamic psychotherapy formulation: considering the Shifaul Qalbi Perak Malaysia psychotherapy model","authors":"K. Rajab, Che Zarrina","doi":"10.18326/IJIMS.V7I2.175-200","DOIUrl":"https://doi.org/10.18326/IJIMS.V7I2.175-200","url":null,"abstract":"Psychological issues faced by human beings in this modern era must be taken into account by psychologists, psychotherapists, psychiatrists, physicians, and observers of psychological problems. The existence of psychotherapists and institutions that provide treatment to recover people suffering from psychological problem is very important. Data of the Ministry of Health of the Republic of Indonesia of 2011 show that the number of adult population in Indonesia reached 150 million and approximately 11.6%, or 17.4 million of them suffered from mental disorder, such as anxiety and depression. This fact enables researchers to study and examine implementation of a psychotherapy model at Shifaul Qalbi (House of Shiqal) in recovering mental disorders due to the effect of drug addiction. Shifaul Qalbi applies the IMEJ (Iman, Mental, Emosi and Jasmani) (Faith, Mental, Emotion and Physics) psychotherapy model. Through this model, the recovery process can run optimally. IMEJ is synergetic formulation. These four components are integrated implemented. Faith ful patients must have a healthy mental condition, controlled emotion, and strong physics. IMEJ is very essential and in line with the mental stages known as Jujur, Amanah, Tanggungjawab, dan Ikhlas (JATI) (honest, trustworthy, responsible and sincere). House of Shiqal prioritizes awareness and sincerity for its operation. The awareness and sincerity of the therapist makes the house succeed in recovering more than 92% of 1,000 patients that have been recovered from drug abuse since 2008. Persoalan psikologis yang menghadang manusia modern di abad ini, perlu diambil perhatian serius pihak-pihak terkait. Eksistensi psikoterapis dan lembaga-lembaga perawatan dan pemulihan adalah keharusan. Menurut catatan Kementerian Kesehatan RI tahun 2011, dari populasi orang dewasa di Indonesia yang mencapai 150 juta jiwa, sekitar 11,6 % atau 17,4 juta mengalami gangguan mental, seperti kecemasan dan depresi. Realitas ini, membuka ruang penelitian dan pengkajian, untuk menilik implementasi model Psikoterapi Shifaul Qalbi dalam membaik-pulih kesehatan mental, efek penagihan narkoba. Psikoterapi Shifaul Qalbi menerapkan model Psikoterapi Iman, Mental, Emosi, dan Jasmani (IMEJ). Melalui pendekatan IMEJ, proses pemulihan dapat berjalan optimal. Iman, Mental, Emosi, dan Jasmani adalah formulasi yang bersinergi. Empat komponen tersebut, diimplementasikan terintegrasi. Pasien yang beriman, mestilah memiliki mental yang sehat, emosional yang terkendali, dan jasmani yang kuat. Iman, Mental, Emosi, dan Jasmani (IMEJ) esensial dengan tahapan-tahapan mental yang disebut sebagai Jujur, Amanah, Tanggungjawab, dan Ikhlas (JATI). Penelitian ini dilakukan sebagai penelitian deskriptif kualitatif untuk mengkaji aspek psikologis pasien narkoba. Penelitian ini tidak dimulai dari deduksi teori, tetapi diawali dari fakta empiris di Syifa’ul Qalbi. Peneliti secara langsung ke Syifa’ul Qalbi dalam menemukan data yang terjadi secara alami, untuk ke","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"7 1","pages":"175-200"},"PeriodicalIF":0.6,"publicationDate":"2017-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48822592","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The rights of the child in Islam: their consequences for the roles of state and civil society to develop child friendly education","authors":"M. Santoso","doi":"10.18326/ijims.v7i1.101-124","DOIUrl":"https://doi.org/10.18326/ijims.v7i1.101-124","url":null,"abstract":"Islam as a religion concerned with justice and respect places great emphasis on human rights and responsibility. Child as a small human also has certain rights categorized into social, educational and financial rights. The social rights are divided into two categories: before birth and after birth. The social rights before birth includes right to noble parent having character and right to unborn child while the social rights after birth includes rights to lineage, suckle and nutrition, and being received by the Muslim society. The educational rights cover rights to life, general care and socialization as well as basic education, just and equal treatment, and physical education. The financial rights encompass rights to livelihood, property and inheritance. Such rights of the child guaranteed by Islam absolutely have relevance with the Convention on the Rights of the Child (CRC) adopted by the United Nations General Assembly in 1989. For enabling children to enjoy their rights, parental care plays role as a main foundation. But state and civil society organization also have key roles to play in this regard. A child friendly education may be a manifestation of social responsibility of state and civil society organization to respect and fulfill the rights of child. Such education provides a safe, clean, healthy and protective environment as well as meaningful learning for children with diverse abilities and backgrounds. Islam sebagai agama yang memperhatikan keadilan dan penghormatan memberikan penekanan yang tinggi pada hak asasi manusia dan tanggung jawab. Anak sebagai manusia kecil juga memiliki hak-hak yang dikategorisasikan ke hak-hak sosial, pendidikan, dan financial. Hak-hak sosial terbagi ke dalam dua kategori: sebelum dan sesudah kelahiran. Hak-hak sosial sebelum kelahiran mencakup hak mendapatkan orangtua yang baik dan memiliki karakter, dan hak untuk tidak digugurkan dari kandungan, sementara hak-hak sosial sesudah kelahiran berupa hak mendapat silsilah keturunan yang jelas, hak mendapat air susu ibu dan gizi, dan hak diterima sebagai warga masyarakat Muslim. Adapun hak-hak pendidikan meliputi hak untuk hidup (sebagai prasyarat), hak memperoleh pengasuhan umum, hak sosialisasi, sebagaimana juga hak pendidikan dasar, hak perlakuan yang adil dan setara, serta hak pendidikan fisik. Sedangkan hak-hak finansial terdiri dari hak mendapatkan nafkah, hak memiliki harta, dan hak memperoleh warisan. Hak-hak anak yang dijamin oleh Islam tersebut ternyata relevan dengan Konvensi Hak-hak Anak yang disepakati dalam Sidang Umum Perserikatan Bangsa-bangsa (PBB) pada 1989. Untuk memungkinkan anak mendapatkan hak-haknya, perlindungan orang tua memainkan peranan sebagai landasan utama. Namun, dalam hal ini negara dan organisasi masyarakat sipil dapat juga memainkan peranan masing-masing. Pendidikan ramah anak dapat menjadi suatu perwujudan tanggung jawab sosial negara dan organisasi masyarakat sipil dalam menghormati dan memenuhi hak-hak anak. Pendidikan ter","PeriodicalId":42170,"journal":{"name":"Indonesian Journal of Islam and Muslim Societies","volume":"7 1","pages":"101-124"},"PeriodicalIF":0.6,"publicationDate":"2017-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48402146","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}