Formalisasi Syariah di Indonesia (Bagian 1)

Hello everyone alaikum warahmatullahi

wabarakatuh friends Hopefully

today we will always receive the

gift of health

and always get the freedom

to carry out any task that

is our duty and obligation

today friends we have

discussed many things related to

various dimensions of Islamic legal politics in

Indonesia well On this occasion

I would like to invite all of my friends

to discuss 1 topic that I think is

still very relevant until

today because

besides this topic concerns

the lives of the majority of Muslims

or concerns the lives of Muslims

as a whole is also related to

political dynamics well the theme that will

discuss today is

the formalization of Islamic law in Indonesia

Demak is interesting because it involves

many

views and concerns

very

complex dynamics so yeah Well we will start

by photographing the

effects or

efforts to

photograph the effects caused by

the fall of the new order for the dynamics of Islam

in Indonesia in general or in

particular the dynamics of Islamic law well

friends we all certainly

know that in the year

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1998

Indonesia experienced a

very important event namely political

reform political reform

with a reality that occurred

because it was triggered by various

factors if we Talking about the

factors that led to the

birth of political reform, of course there are

many and it is not

our area to discuss that

today, but the most important thing

is that the political reform movement that

occurred in Indonesia in

1988 had a very

big impact on the freedom of

Indonesian society in expressing

various issues or various

views, various attitudes, even

ideologies.

Hi, so I want to reduce a little bit

regarding

the views of political experts

regarding what actually happened

during the New Order era. Regarding

politics and ideology, of course we all

know that the New Order under

Soeharto's leadership gave rise to

controversy in the sense that from the development aspect

we see the success achieved

by Soeharto or by the New Order

through the process of modernization,

but on the other hand, there are things that are

felt by the Indonesian people or society,

namely regarding

freedom. Well, political experts often

state that when taking

power or inheriting

or continuing the power

or government from Soekarno-Soeharto,

they implemented three things, the first is

called the Hi politicized

Then the second is deparpolisisasi

then the third is deideologisasi

Dewi politicisasi is She carried out

actions

that

eh what is it, carried out political actions

against those who

could potentially disrupt stability.

The power of the New Order in general,

although

universally often in the name of

disturbing the stability of the state, then

various political actions that occurred

in individuals, groups,

in the early New Order era can be

understood as part of

Soeharto's depoliticization strategy, then the politicization

carried out by the New Order under

Soeharto. Then the second is

deparpolisasi. It is also known that the elections

in Indonesia in

1955 If I'm not mistaken, were followed by

dozens of political parties during the New Order era,

there were dozens of political parties that

competed for power or

participated in the general election,

but during the New Order era, the party was

squeezed into three, the first was the

P3 development party, the United Development Party,

which was a representation or I

could make it happy with the squeeze

from Islamic groups or it was a

process of

localizing its political power. I

think that was the New Order's way of

localizing political power, all

Islamic parties were gathered or all

Islamic forces were certainly joined in it,

various parties, yes,

or X, Islamic parties during the

Old Order era

during Soekarno's era gathered or were

gathered in one party called the

United Development Party.

From a political perspective, this was also depoliticization

in the sense of making it

easier for power to control the

movement. Let's say various parties that

considered potentially disrupting the stability of

power by localizing

Islamic power in one party, of course it became

easy for the New Order to exercise

control Then the second is the

working group called Golkar or the

team abbreviated vulgarly Shakira

friends who were born after

2000

did not win yes did not cry

How was the glory of Kukar during the New Order era

Hey never mind the New Order era while

today we still see refrigerators

so sturdy well this is simply a

party where the ruling party

has a victim is the ruling party

the ruling party yes then

the third is the Indonesian Democratic Party

or PTI this is

simply so nationalist groups

or others other than

Islam and the government other than Islam and the

party was overthrown then it was there

However of course we still

find there are elements of art in

PBI at that time but once again this is

called deparpolisasi in the sense

because it squeezed the political parties that

numbered dozens in the Old Order era

into just three Well so just three of

course this is a very interesting thing which

is a very interesting thing if

the context of how we observe the

differences caused by the New Order

and the Reformation Order in terms of

freedom experienced by the community house

then the third is

de-ideologization

de-ideologization is a movement

to make Pancasila as the

sole principle, so a simple example of the

United Development Party has

experienced changes in terms of its logo,

yes, originally it symbolized or

used the Kaaba logo, then

changed the logo to a star in accordance

with the Asian geological policy or

Jiban coloring, adopting Pancasila

as the Izul of the single ideologies

for Indonesian society and at the same time

any mass organization or organization Hey sleep

can this must adhere to the single ideology

called Pancasila, well in a situation

like that, then we can

imagine how the

different forces of the

government or state find it

difficult to express what

they keep hidden in

what they want as

an idealism, so when the

New Order collapsed in

1998,

we can imagine how

groups or

Indonesian society in general, during the

New Order, experienced restrictions on

views or freedom in terms of

ideological expression and so on and

so forth, then experienced freedom, then

one of the things that we can see

with the emergence of the Crew Khan scene of the

New Order is that groups that were

previously oppressed or felt oppressed by the

New Order then emerged,

including Islamic groups that were

not accommodated during the

New Order era so that there were

very many Islamic parties in the 99 elections and then

also in the 2004 elections we can see that

even though Islamic political parties always

try to

reposition and

restorative sing a

Hai require a reformulation of strategies

related to

political power in Indonesia but

not too significant but in

general we see there are political parties

that have

then another characteristic in

this context after democracy opened in the

post-New Order era or reform

is that a

freer expression of Islam

emerged because a freer expression that is

freer emerged

then whatever orientation of Islam appears

here Let's say we may not

agree with the views or terms

created in the context of

modern scholarship to refer to various

orientations of Islam and but let's call it

literal Islam progressive Islam and also

after that emerged where

all religious orientations

freely express

their respective views

within that framework One

phenomenon that we should not forget

is the movement called the

formalization of Indonesian Islamic sharia Well

this is interesting whether in the New Order era there was

no formalization of sharia

widely maybe not but

the enactment or ratification of the

compilation of Islamic law then the

religious court law In fact,

for some people it is seen as

part of the

formalization of Sharia, namely Indonesia,

but because the compilation of Islamic law or

religious courts in Indonesia at

that time during the New Order era, the design

only dealt with family law issues,

it was considered

imperfect because Permai Caesar, namely, it

must be complete

both in the context of

private and public law,

so along with the strengthening of the

Sharia formalization movement, we see

a number of regions implementing the law, a

number of regions implementing Islamic law

as part of the

legal system that is taking place in their

respective regions, for example, if we

look at it from

time to time since the

New Order era collapsed, Nanggroe Aceh

Darussalam was the first Indonesian province

to open the way for

the implementation of Islamic Sharia in Indonesia.

Hi, Aceh is special because there are

things that make it special, for example, the

social situation or

related to the history of how the

Islamic sultanates were

where Aceh was happy, then besides that, there is also something

special related to the

political process of becoming an independent Indonesia, ready.

So, considering Aceh's special position

in the Indonesian National structure,

so it is called the Special Region of Aceh, the

implementation of Islamic Sharia in this province is

actually understandable

if friends want to read

more about

how Islamic law or Sharia CIMB

Kiper

is implemented in Aceh soon

he can refer to studies specifically

related to How

Islamic law is implemented in Aceh well

Especially if it is connected with the

prolonged conflict in this region concerning

the demand for independence from the unitary state of the

Republic of Indonesia

then granting permission again to formalize

Islamic Sharia in Aceh

in my opinion can be called an

integration strategy taken by the

central government only

that the formalization of Islamic Sharia in Aceh is

also what can actually be called a

trigger for

similar efforts in various other regions

maybe today's conditions are starting to be

different yes Although we see

Hi how political Islamic groups are so

strong yes so strong with

various movements today but the

formalization of Sharia in the sense of

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regional sectoral in various places

may experience changes in the map

Hah

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therefore immediately after Aceh

similar movements also occurred in a number of regions

in Java in Sumatra Sulawesi we

see there are new efforts or enthusiasm

to formalize Sharia in

that era entering close to Hera

reform arena what is the collapse of the new order

we see in West Java for example

it is in Cianjur

then Garut and Tasikmalaya

which are trying to do

Recently, the formalization of sharia

officially in

each DJ region, yes,

then Banten Province was also like that,

even known as the vanguard in

implementing Islamic law, well, I

think we can also witness this at

that time, yes, so that everything we can say

if friends want to study more

deeply, more intensively and specifically

related to this theme, I think we can

refer to studies, especially

Hi, well, then

eh, three wheels in that, we can even

see

Hi, at that time,

Hi, the Regent of Garut even formed a

preparatory study institute for the implementation of

Islamic Sharia Well, that's how it is until today,

how I don't really follow Yes,

but this is if we talk about

modern history in the

modern sense, yes, Piang, which recently

happened in South Sulawesi,

6 out of 24 regencies

strictly implemented Islamic law at

that time, for example, the six regencies

were Bulukumba,

Enrekang, Gowa, Takalar, Maros, and Sinjai,

then in Sumatra,

apart from Aceh, behind

Sumatra, there are also dozens of

regional regulations that regulate the implementation of

Islamic Sharia, recorded among others in

West Sumatra with Regional Regulation Number 11 of 2001,

added to 20 through In addition

to the instruction of the Mayor of Padang

in 2005, he asked on

March 7, 2005,

then in Bengkulu, in Regional Regulation

Number 24 of 2006, which is related

to the implementation of Islamic law or

Sharia, then instruction number three of

2004, well, in Solok, for example, there is

the implementation of Regional Regulation Number 10 of 2001

and No. 6 of 2002 or specifically, you

can read it later, but this is just an

example of how the

formalization of Islamic law was actually

carried out by the

big local rulers,

then Riau

formed a Sharia enforcement preparation committee

which at that time was

raised by Hizbut Tahrir and the

United Development Party, well, actually, yes,

but is it related to the item, the

United Development Party collaborated?

I don't know exactly what

the context is,

well, in East Java,

this phenomenon is not that popular

actually when compared to

other regions, however,

in Pamekasan, there is the implementation of Islamic law,

even implemented directly

through the Regent's circular letter Number 450

of 2002, once again, this study is not

merely a study of what happened today,

but we also talk about history

so that we can know the context

if among the data that I

mentioned earlier It turns out that some are no longer

valid today So that is

part of

us to be part of

our duty to provide sustenance or Rush

mememe re-examine it like that Hi is the

context or trend of the implementation or

formalization of sharia in Indonesia

today still the same Let's say with

2020 last year at the beginning of

the Reformation and so on and so forth

Okay

Then there is again

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eh dead Yes earlier the wall

in Pamekasan a So friends

we cannot deny

that this phenomenon has actually triggered

quite sharp debate among the

Indonesian Islamic movement

A number of Islamic organizations

Let's say

moderate ones like Muhammadiyah and

Nahdlatul Ulama

Hi or autonomous movements or organizations

if in Muhammadiyah it is called

ortom if he is called

banom autonomous body is more or

less the same the attitude of ortom and banom

towards their parent organization which is

moderate in facing Sharia

it is facing Sharia in

Indonesia That

Well But there are also other movements

that are wow and will be pioneers

for example before around was disbanded

around er together with the

Indonesian Mujahideen Council then the FPI

became organizations that were

very active in voicing

or in supporting the formalization of Sharia

then Islamic parties such as the

Prosperous Justice Party Hi smile or

parties for example the United Nations and success Okay

while on the other hand earlier Eh

not a few cultural Islamic movements

that oppose the

formal implementation of Sharia in Indonesia not

because they do not agree or do not love

Islam but there are

other considerations well So friends

we then know from here that

both groups supporting and rejecting the

implementation of Islamic Sharia in Indonesia

both base themselves on

strong beliefs Hi advocates of the

formalization of Islamic Sharia for example

believe that Islamic Sharia is the

only solution

to the multidimensional problems

faced by the Indonesian nation

while groups rejecting generally

put forward the reality related to

the diversity of plurality

or usually termed

plurality this is a bit sensitive

if we talk about plurality or

paradigm but the reality of the plurality of

national life in Indonesia,

especially in the context of religion, is

put forward as groups that

do not agree with the formalization of

Islamic Sharia in Indonesia, this debate is

not only happening in elements,

let's say Civil Society or

non-government elements,

but also reaching the parliamentary level, in

my opinion, something like this is

understandable considering that the

legal legislation process

is a political process that

cannot be carried out without the role of

certain groups, so friends, in

my opinion,

in the present and in the

future, seeing the political leadership that has

recently occurred with the

dynamic nature of government as it is

now, by certain groups, it is considered

anti-Islam or trying to

marginalize Muslims,

in my opinion, in this kind of situation,

the debate on

this issue or topic will

continue to heat up because the formalization of

Islamic law does not only involve

political issues but also

social and cultural issues,

so we will see, eh,

this is my apologies because we are

talking about historical political vessels

first, before we talk about today,

really today, so I want to

quote some data that is quite old,

for example, the

Indonesian survey circle poll report in

August 2016 Galih 2006

regarding public exports to the

formalization of Islamic Sharia revealed

that the majority of respondents

64 point three percent of 700 respondents

selected through the

multistage random sampling method

agree that the law enforced

in Indonesia is national law that

guarantees diversity and not Islamic law well I

mean Hi later we

will try to

compare the data in the years that are

quite old with today so

this data 64 point three percent agree national law

means we tell them the job

nickname is

eh They want to live in a

Psalm in wait in the middle of a

different society with

in the next meetings

we will see How is the profile

today Let's say from 2010 until

today 10 years is the

agreement on national law

as the law that must govern the

Indonesian nation still at 63/64

percent women or is it getting higher or

lower interoute Well if it's

high then we analyze Why is it getting

higher if it's getting lower

Why is it getting lower also hoping

ISIS can fail well But the trend in

my opinion is increasing because it is determined what is

influenced by many issues but

we can't speculate if we don't

cite specific data well that

later we will guess at the

next meeting well even among

respondents who are Muslim themselves

61 Komatsu percent also have the

same attitude in the sense that it was

your fault society sowed 4.3

of the 700 respondents who are Muslims,

six 1.7 have the same attitude

in the sense of agreeing that the law

enforced in Indonesia is

state law, not religious laws

like that, right?

What's interesting is that the survey report

also states that the majority of

respondents

agree with the existence of the

anti-sin law, 8 recipes, well, in

my opinion,

anti-sin does

not actually have to be interpreted as referring to a

particular religion because all

certain religions certainly have a doctrine about

anti-violence, so Andrianti-

violence Tum Andi sin, in

my opinion, the context is a law

regarding the

regulation of

disturbing things in

society,

the term sin is indeed

closer to religion in this way, in terms of

what messages and understanding, but

If the sin is related to

the evil that occurs in society,

it means that people,

regardless of their religion or political affiliation,

definitely do not like the occurrence of

sin and evil, so

if the number is 88, I think that

Hi, it cannot be interpreted that it

means that the

Islamic group is getting stronger in this, in

this view,

eh, it's just that 53 respondents believe

that the regulations will still

be represented by the Criminal Code. Well,

because they are represented, it

means that this view is that

sin is a

social problem that does not always have to be

linked to a particular religion,

then

because of that, there is no need to make

new regulations that regulate

certain sins. Besides that,

they said that

more fundamentally, people also

prefer the Pancasila state system

as it is currently

in place and it is a bit heavy and very

few choose the

Western-style democratic election system or the

Middle Eastern regional government system.

So, it is true that

Western-style democracy

does not want to be like

Arab countries accompanied by Fortuner

in the middle, in my opinion,

because our position is geographically in the

east of Arabia, yes

I prefer to call it the Middle West

because their position is where our worship is

but in the middle of hey orange if

Europeans and Americans call it the Middle East,

okay because

geographically, the Arab countries

are in their east and not

too far away. Meaning the East is still

close to the Middle East, which used to be called

Hai Okay, this is the meaning. What does it

mean to have a lot of carbohydrates, you know,

in 2006, but what

about this with the existence of

very massive political Islamic movements coupled with the movement of

information technology that is so

aggressive F I think the map has changed a little,

but we are trying to point to the

next meeting, we will

talk about data and analysis,

then in general, the public's attitude

towards the formalization of Islamic Sharia in

Indonesia, in my opinion,

can actually be categorized into three

groups, namely those who support or pro-

formalization, those who reject formalization, and

those who choose not to take a stance

in this debate. I want to quote

a writer, Mahmud al-Husari, who

stated to Le that rejecting the

formalization of Islam means

supporting secularization,

so the group that rejects the formalization of

Sharia, he termed it as a

polarization process, okay, so,

yes, we have our own perspectives,

but later I will offer it to

I'm sad it doesn't have to be at

this meeting, okay Hi

eh the first group is the

hardline Islamic groups of

ideological Islam and political Islam who

believe in

the formalization of Sharia as the

first and main step to solve the

multidimensional problems faced

by Indonesia today once again the

terms were actually

just to make it easier for me to

categorize

East yuforen Edition download free with

my god corporation I don't mind can you can you can

you can offer you how

categories with the reason then

while the opposing group opposes the

formalization of Sharia entry Eh

generally comes from moderate Islamic circles

And let's say

the progressive liberals are those who

consider formalization not an

urgent need for this nation because Pancasila

as the Kamen platform e-commerce

platform of the Indonesian nation has proven to be

quite effective in maintaining the unity of

this nation that is

while the third group that

did not take a stance

tends to be apathetic in

responding to the issue of Sharia formalization well

this third group is rarely

considered in the chessboard

because they are not dominated by groups of

people

who have a good understanding

of Islam as the

first and second groups But Bro I actually

this group is the

largest part of Indonesian society so the

survey I think gives

us clues to

give clues to

the position of

this largest cigarette

then to for them the problem of

this country Whether it will be managed by

Sharia law or not

is something that is not too pop,

it bothers their minds, the

most important thing for them is

how the state brings

welfare and prosperity to the people,

okay, well, outside the classification that I

made earlier, there are three groups of writers,

namely Rahmat Rasa Trusaji and Rohis

Ahmad who divide theories about the

application of Islamic Sharia into four

groups, namely formalistic

legalistic thinking, structuralistic thinking,

culturalistic thinking, and

substantialistic applicative thinking.

How about the explanation of Ms. Harian

or the four views on the

formalization of Sharia, we will

continue in the next section,

so, thank you for today, this

sensation, we will end it first,

Assalamualaikum warahmatullahi

wabarakatuh, yes

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