KELAS POLITIK - POLITIK ISLAM - Part 1

Hi Hi Hi

Assalamualaikum warahmatullah

wabarakatuh, all

colleagues in government science wherever you

are today we will enter the

political class because this is during the fasting month of

Ramadan, so the theme this time is

Islamic political tadarus which we will

discuss today is How the

construction of Islamic political theory

will certainly influence the

development of government in the world

including in countries where the

community or Muslims eh the presence of

Muslims in the community of Muslims is

quite large including in Indonesia

Hi this time I will discuss the

construction of Islamic politics

today with cool experts, guys, may I introduce

this already expert, including Islamic political experts,

Islamic political history, also

introduce next to me, there is I

usually appear Mas Boy, this time

I will buy opak, guy hehehe because

this is related to friends to

colleagues in government wherever they are X

Sir, Madam, this is my friend, I have

often talked or even asked for

his opinion about Islamic politics,

including in Indonesia, which

recently I think has resurfaced various

desires from

certain groups to push the Islamic political system

which we usually know as the

Caliphate,

Khan seedy, several regional head elections,

even the presidential election yesterday also surfaced okay

Previously I will hold on for now Mr.

Boy, he is a lecturer at the Faculty of

Islamic Studies, especially in Islamic law, eh

he studied at the mall, his Master of Art was

in Australia, then he took his doctorate

in Singapore and he focused on the

actual development of Islamic politics in

Asia, yes, or the development of Islam needs

and politics in Asia,

contemporary Islamic movements and thoughts in

Southeast Asia, there is politics in yes, that's right, that's

more or less like that. Uh later,

I will try with Mr. Boy to

examine, yes,

Hi, have the desires of groups

in Indonesia been included in Radit, the

construction of Islamic political theory that is

desired, like, eh Count, what is the concept of

modern state theory today according to

these groups, it is no longer suitable

to be used, so what is needed or

what today can be an

alternative, something like that, is the

Islamic political system that they

call the Caliphate.

There are three segments that we will examine, yes.

The first is about the

construction of Islamic political theory

and the reality of political Islam in the world

today, then the second segment is

about political theory, like what

he gave as an example by the Prophet in

his time or after his death, and

the third is how the future of

the Caliphate is in the context of Islamic political theory,

which is the construction of Islamic political theory,

okay, we will Let's go straight

to Mr. Boy, maybe you can

explain how the construction of

Islamic political theory is or is it difficult for

political Islam in the world today to be extreme.

Thank you Bayan for your time, my colleague, for

giving me the opportunity

to chat in

this very noble space, primarily discussing the

theory and reality of Islamic politics,

yes, to Indonesia, but also at the same time

speaking broadly in various

Hi polite Muslims,

Muslim political groups in various places, I will

later discuss how to connect it

with what the construction of

Islamic political theory is actually like. Well,

if we look at

Indonesia factually, recently I

developed a view, yes,

that if we see there is a

fairly high religious passion among

Indonesian society, then I

describe it in four

dimensions or four things.

The first 4 developments I call Islamophobia

secularism in Indonesia, although the

term Islamic vosviewer is a

general term that is developing, but

it seems that

not many people have seen Hotspur Islam in Indonesia. Then

the second is a symptom

called Islamic Breath, then the third

is

Wow, the internet, then the fourth is Salafism,

of course we will not discuss that, but

I want to say that it turns out that

two of the 4 developments are

related to politics, namely specifically

sugar, called Islam in Indonesia, and

Salafism, Professor, especially Islamophobia

secularism. If Salafism has

a little connection because within the

Salafi group itself they are very diverse, some

will be political, some are

very political, some

do not want to be related to

worldly issues at all, so the first thing about the

khuladi of Islamic art, we use as an

entry point to see how the

consumption of Islamic politics is

actually, if we look at the

earliest construction of secularism, it is

actually a state view that

between religion and the church must be able to, which is

actually very typical of the West,

so if we ask whether there is

secularism in Islam, it is a

question that actually has a

long answer, but about phosphorus like

that, it seems that we accept

secularism in general in two

views, the first is the

separation of political authority from

Christian religious authority, religion to the

church, give the state to the king, or

the second is the marginalization of

religious values ​​from the public space.

Oh, this. Let's use this as a measure to

see Indonesia, it turns out that both of these things are

not happening now, instead of being

marginalized, the public is exposing

extraordinary Islamic symbols

at various levels of life,

including the flag, including teenagers who

want to

stigmatize efforts, including, for example,

their concern is more outward

than symptoms, for example, they prefer to

defend, not prefer, but

The awareness of defending Palestine is quickly

retreating, compared to the other, it is true that

poverty is within or

this actually shows that there is a

strengthening of the religious dimension in the

public and at the same time in the

political field, other developments are

mentioning the election of

regional heads and even the presidential election that

carries religious symbols, it is

still true that even the division of

attitudes based on religion

still exists until now, it still

exists and it is even possible that it can be in

such a way incised901 inner, right

among the elite. Yes, the public

understands it not in the design that I have,

but the

public with that is

practicing religion. So that up to the

kopiten, there are photos of all kinds,

so that is a reality that seems to have

nothing to do with politics,

but is actually closely related to

that, the construction of how the boss of

Islamic secularism in Indonesia

shows his face to us in a

very vulgar way, yes, so that is the

development that I see about

how we view there are four

developments, then about

post-production at that time itself,

what about secularism? Does

Islam recognize secularism or the

construction of the building of

Islamic political theory in relation to the state and

religion? What is it like? That is also a

very prominent question. I was involved

in research at the

European Union together with several

universities in Europe, chaired by by

a university in Italy called

europhia University Institute in

Florence Italy it's interesting

because they talk about the rise of

politics is Global religion is happening

globally or not Islam So thick

then there is for example we quote

Charles Kimball's book when when religion

becomes leader If I'm not mistaken the

title also talks about the

most deadly thing the most

deadly thing in the world is the three religions

and politics united continue to rest

symbol says the most deadly thing

in the world is when religion and politics

in those events I have

presented twice in Florence now I

have produced many papers

related to that research this is what

I am sending is related

to religion and politics in Indonesia

then I said to them that

Indonesia is not a secular country because it is

not a religious country uh all of

these participants this formulation is extraordinarily good and

for them it was the first time hearing

it so the words that Indonesia is not a

religious country and not a secular country

even though the people are mostly

Muslim they wonder recognize the

two poles if not religious all

translate if in

Indonesian it is not religious not secular

but that immediately people understand what it means

it is not based on the state of

certain religions but if I say in

English how do I say

Indonesia is not sure no religious

country

a month you are not religious but you

have Islam all filmboke can

use the wrong phrase so

I say we are but what we

really is Indonesia is not kill

statement or state beach on specific

so if we talk about

Islamic politics, political religion, communism in Indonesia is

not Global, it is really very interesting

because in my opinion the only one that

has a construction that is not a secular state

and religion is also only Indonesia, so there

are actually three paradigms that

I want to introduce if we

talk about Islamic political theory, the

first is what is called

integralism, this integralism understanding

is a theoretical understanding that

states that religion and state or politics

and religion in Islam are united, well, Hi, there are

so many examples if we

look, for example, eh, the thinkers who

founded Pakistan, Muhammad Ali Jinnah,

also maybe Muhammad Iqbal, they are

only certain groups, besides

that, who is the most popular,

Abul A'la al-Maududi, his books are very

difficult for us,

very clearly, that actually Islam and

politics are one, there is no separation

between Islam and politics, that religion is

politics, yes, this

kind of view is quite widespread,

although I once found a status in a

study by a legal expert from

Cornell, it was not wrong that classified

which countries adhere to the

first, second, and third paradigms that's

different from what I thought by

Indonesia to this also there Mas integralistic state

ngono first but did you hear that that's

why I haven't magicchange

integralistic is not with religion

but in another concept that is said

with nationalism

so there are a lot of adherents of this theory

if we look now

those who are trying to

revive Islamic countries

whatever yes after all if we talk about

Islamic countries it turns out there are also many versions of

Islam but there is a Caliphate on the other side

that was buried which was carried by for example

Then how about the Indonesian war we

also see Kartosuwiryo also about

Islam and the state of Chile then

before or those who were in the same generation

as that David bereueh and

KMU that has a relationship with well DPI

means that the consumption of the theory is

at the first level that religion and

state are 11 well the second yes the

general paradigm is the snake paradigm

that religion and state are separate

because if the two are separated together

then the possibility of hegemony and perhaps

abuse of authority occurs I

can understand such a reality

because it did refer to

Kimball more the most powerful

and deadly thing in the world of religion and

politics are united and imagine if

religion and politics are in one

hand people do not talk about

it yes religion and politics in two

different domains While I also

often see overlapping

authority in one oh in

political speech and that can be

a guarantee for the birth of

authoritarianism what Sleeping playing religion and

politics then the motive alone is

already talking about power and police

in the context of philosophy according to the

British philosopher the guise will definitely have an impact or

what is politic politics

absolute power will definitely be a loten projector he

will cause ringworm Moreover especially

if it crosses sectors and Well if we

look at who the adherents of this theory we

can quote a writer from a machine

a writer from a machine wrote

a book that is quite controversial

called Alligator J alive tour Ali bin

now wrote a book book yes Arabic

with the title al-islam Khusnul Khotimah

Islam and the basics of government

al-hukmu there where it is not law but

government material then the theory of

secularism in Islam in relation

to the state is one of the figures or

fathers yes He included that who was

his name Alif told Ali abdurraziq

to say the state yes world affairs religion

yes Religious Affairs that's right then in the

modern world We can also know

like Abdullah Ahmad an-naim he

discussed about the actual relationship between

state and religion What kind of

man is the paradigm is

secular I don't know exactly

where the political science scholars put Cak Nur Kholis Madjid

and

the fortune of Islamic political theory but this is how

when he said Islam yes

Islamic politics menu for me is

secularization is that support

for the theory of school and roses well that's it in the

70s and he expressed a

theory called secularism and

secularization which was opposed by many thinkers of

that era and then also

corrected including the one who made the

correction was Professor Rasyidi but

one of the arguments made by the

path is that which is promoted continuously

polarization as a social practice

not secularism sociola politics F

politics maybe but not school

as a way of life that religion is

completely separate because if

school is the situation we are

doing secularization recording by

using these tools namely the process of

globalizing the 2

hehehe using the cheese facilities Well

so in the second theory that religion and

state are separate another one we can

show is a writer

but from Egypt her name is Farah fauzana

this sport is more extreme because she was

shot dead she wrote the book Al Khoir

Al Khoir translated by the Medina

If I'm not mistaken, it was published in Indonesia with

the title of the lost truth, what is the

lost truth, it is a very

strong criticism of the practice of the Caliphate, but

at the same time it also tries to underline

support for Sulistyo's theory,

so the second theory is the theory of

secularism, then the third is the

Oriflame integralistic paradigm,

our integration means religion and the

state in Islam are not

absolutely separate, but also do not have to be

considered as one, as a whole, a

quality unity.

I think Indonesia, for example, is an integralist

who says it is not a

secular state, not a religious state.

Shakira Indonesia adheres to the understanding of

mutualism, yes, mutualism, that it is

impossible for the state to be separated from religion

and it is impossible for a religious state to be separated from the

state. In this construction in

Indonesia, we can very easily

see, for example, for example,

some time ago, I received

an invitation to a tokso about the

palace entrances, yes, because he was once in the

palace, yes,

at the palace entrances to

share with friends,

young Muhammadiyah activists, about living for a year and

a half in the circle of

power, seeing what

I would say if what is meant by the

palace doors are the

doors in the palace, what is the meaning of the

rooms of political lobby power,

yes, then I can do as much as I can

telling stories but more importantly

the agency will not be the doors

to our palace if the door

to our bag is outside If the door is

in we immediately observe and I

enter through the mass organization then it becomes a

question How the power of mass organizations has become

so important in politics is it

for people who do not have a background

in political theory 3 concerts three

paradigms it is very difficult to understand

Why Muhammadiyah why NU has such an

important position in politics in

Indonesia even though it is not a political party

or in ordinary political language maybe

by gangs ordering to call it a

presenter market groups group

name the existence of procedures for clubs

religious groups this shows the existence of

mutualism While the state also

requires religious legitimacy from

religious groups in

making decisions then the point is

in this case then we can take

three After the conclusion in the construction of

Islamic political theory then there are three

paradigms that are widely developed namely

secularist theory what is it called integralism

that is integral-integral eh eh

Papa integralism clorism mutualism

mutualism so mutualism I

define Indonesia at the level of

mutualism already Lembah Sabil so

mutualistic symbiosis so that

between politics and religion both mutually

Tekken giveaway each other

abundant sustenance eh so approximately Of the

three, what was it? Eh, the direction of the Qibla

paradigm that emerged earlier,

which group has

often expressed the desire for

Islam to bring Islamic political ideology,

including the Caliphate, into

religion, but not the integralism,

which group often

uses this, designed

by groups outside,

such as in Indonesia. Is this

also designed by groups

outside of religious groups outside of Indonesia

or transnational religious groups? Ah,

if it's about that, I think the factors are

very complicated, yes, in the sense that both

play a role, both internal factors,

domestic factors and external factors.

Factors from outside us, also

external factors or influences, for example, I

want to quote a book written

by my former master's degree leader in Australia

called Get Select together with

his colleague, Anthony Bablo. Anthony

Bablu and Kefir wrote a book in

English in the world of joining the

careful, what is the caravan, Sis,

Agan, joining the caravan, then

translated into Indonesian

as footprints after the Caliphate,

but oranges, if the caravan of traders,

merchants, merchants, yes, this states

one thing, that Indonesia is a

very fertile land for any

ideology that comes from outside. Okay, so

if Koesplus says our land is a

paradise for plants That's in the physical sense, yes,

wooden sticks, stones become mangosteen plants

in ideological conflicts as fertile, well,

according to Anthony, Buffalo and kefir, that's

where we can see how

anything from outside, especially from the

Middle East, can easily live in

Indonesia. I've actually been

a bit reluctant to use the term

Middle East recently because it doesn't actually

describe our actual geopolitics. I

like to use the term West,

right, because this will bias people to

call it the Middle East, right, because

we read elementary school theory, the theory of

oryzanol, all of America, which

they used to call it consistent and

Years then extension, yes, we here

include China, Korea, Japan, Southeast Asia,

then for the East, but it's still a bit

in the middle, they call it sad from here,

close for quite a long time,

they have a

geographical construction about another world, it's the intention

and Paris after the World War II, that's

right, that term when seen from

Europe and America when they went

towards it, right, to the middle, a slice, but

still in Mecca, right? But we who are

east of Mecca,

right, because facing west, then

calling it the East, changing that

never, the term perspective theory,

Windows, That's the Western wedge of America when we,

Okezone Boy 3, I frankly

introduced this term for a while,

physically, people also, but I think it's not a

problem because I want there to be

objectivity in looking at things My value theory

is proposed in the middle so

this colleague is in power. Eh, if we conclude earlier,

we see that the construction of Islamic political theory

has three paradigms according to Mr.

Boy. At the first meeting, it was

integralism, the second paradigm was

secularism, and the third paradigm was

mutualism, so that is the construction of

Islamic political theory, the paradigm is that.