A6a - PPKN

Hello, Tess123, hello. Hello, hello, Tess. Can you hear me? Yes, Tess. Where's the start? Not yet. Let's try to share this one. How to share it? Share it... PPT? Window, right? Can you see it?

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Bismillahirrahmanirrahim. InsyaAllah, on this evening, the class will be replaced from the one this morning. Because there is a break.

about the characteristics of Indonesian democracy, which God willing will be delivered to the next round. Please be available for the PPP material. Okay, this material will be delivered to the first round. How many people are there for the first round? There are about seven, sir. The ones who are present are only a few, sir. Just people like this. Please be gathered, sir. The names of the first round who are present tonight.

Okay, let's start. Please, go ahead. Let's start, Sat. Bismillahirrahmanirrahim. Wa salamu ala rasulillah, wa ala aliyy wa ala, wa la haula wa la quwwata illa billah. InsyaAllah tonight, we as a group of one, want to discuss about... about... what is it? characteristics of democracy.

For the preparation of the members, we start from the first one There is Ah Ajis as the author of the article and document Then there is Afin Jafar, there is Ana Ahmad Fawzi Ramatullah There is Ahmad Warizal, then Abdullah Halim Then there is Aldiaz Rimas, Ajiz, and finally there is Aryaza Six, for that

We ask our brother Abdul Alim to explain what we will discuss tonight. Namastafatdol, Akhina Abdul Alim. Namastafatdol, Azizakumullah khair. But I ask Ahmad, what is his name? PPT and... PPT that we want to read, right? Can it be displayed? I mean, displayed on the screen?

from where? from where? it can also be. Have you entered yet? not yet. not yet. where? wait a minute, please wait. share windows. visible? yes visible. okay. fast bro. Bismillahirrahmanirrahim. Alhamdulillah. Wassalatu wassalamu ala rasulillah wa ala alihi wa sahbihi wa man wa ala ala ma ba'ad. we are from group 1.

will read and explain about the matter assigned to us, namely the problem of understanding about democracy, both the reality and understanding of democracy. First, the etymology of democracy, this is the origin of the word from the word democracy. Democracy comes from ancient Greek language, namely from the word demos

means people and the second originates from the word kratos or kratein means government so in terms of language from the word people and government which is combined into democracy in terms of terminology, democracy contains the meaning of government or power in the hands of people then about the sovereignty of people

In the discussion of democracy, the term "government of the people" is known, which is often analogized with the old term "Vox Populi" "Vox Dei" The voice of the people is the voice of God In the modern system, the practical meaning is to place the people as the supreme rulers in making decisions for the country

Then we turn to the views of experts about democracy. First from an expert named Abraham Lynn Collen. He said, "Democracy is government of the people, by the people, for the people." Democracy is the government of the people, by the people, and for the people. Next, there is a saying from

Aristotle, where Aristotle emphasized the issue of freedom, where every citizen must have equal access to share power. Then there is also an opinion about democracy from J. F. Strong. He said the government system where the majority of adult members of the political community

and through elected representatives in a competitive way. Now, we turn to the main forces of a democratically-based country. The first is the issue of law supremacy. Law is positioned as the highest authority. All state actions must have a fair legal framework.

The second feature is the issue of equality of rights, the principle of equality before the law, that is, every citizen has the same rights and obligations on the face of law. The next main issue of a democratic country is the issue of human rights, the constitutional protection of human rights,

to comply with civil, political, economic, and social rights. The next element is free justice, the existence of independent, impartial courts, and free from executive intervention. Now we turn to classification or group

democracy system, namely the system of democracy, it turns out that there are several models, the first is the parliamentary system, the second is the presidential system, the third is the mixed system. The parliamentary system has characteristics, namely the parliament has the highest authority, the prime minister is appointed by the parliament as the head of government,

then the Cabinet directly to the Parliament, the executive can be dropped through an unreliable motion. Those who use the presidential system, they have a characteristic, namely the president functions as the head of state as well as the head of government. Next, the president is directly elected by the people separately from the parliament.

the cabinet is responsible to the president then the executive office has a certain role, a fixed term and the third is democracy with a system model of integration that is the mixture of parliamentary and presidential system the first is combining presidential and parliamentary elements

Next, the President who chooses the Prime Minister, but the minister must get support from the parliament. During the presidency, the cabinet remains dynamic. Then we want to know the dynamics of democracy in Indonesia. That in Indonesia, the implementation of the democratic system is a change from one period to another.

from 1945 to 1959 our country adopted parliamentary democracy then from 1959 to 1965 started adopting a leadership democratic system then from 1966 to 1998

Our government adopts the Pancasila democracy and from 1998 until now is the reform era. To make it clearer, from 1945 to 1959, which is adopting the parliamentary democracy system, this happened at the beginning of independence, marked by the cabinet responsible for the parliament.

then there is extreme multi-party and instability there is also in the second period, namely the leader of democracy, full central power in the figure of President Soekarno which is marked by the President's Decree on July 5, 1959 then the next model democracy, the democracy of Pancasila

It happened in the new order era during the time of President Soeharto, where President Soeharto emphasized political stability for economic development, but minimal opposition. Then, starting from 1998, there was a reformation, then there was a change. So, back to the freedom of direct voting,

then there is also the limitation of the presidency, decentralization and transparency. Okay, we continue to the introduction of the functions of the Pancasila democracy. The Pancasila democracy has several functions, namely to establish a democratic state, ensure human rights, encourage accountability, also protect pluralism,

and there is stability and good Now we look at the Islamic perspective from the fiqh of the shiasah, the dialectics of Islamic law and the modern democratic system we know that democracy comes from the West then there is an answer or response from Muslim intellectuals

about this democracy phenomenon then divided into three groups the first group is the group that rejects they implement the Khilafah policy they see that secular democracy is pure secular and as a Western product that is contrary to Islam and they state that absolute sovereignty is in the hands of Allah

That is the principle of Taqhidullah, not like democracy which states that sovereignty is in the hands of the people. Among the figures who have this opinion are Takiuddin and Nabhani. Then there is the second group, namely the substantive group. The second group, they do not reject arbitrarily, but they accept. They accept the mechanism of democracy such as the elect, but

the sovereignty of the people must be limited and guided by Islamic law this means democracy is not rejected absolutely accepted, only still in accordance with the rules in Islam the figures among them are Abu'l-A'la Al-Mawdudi and there is a third group which is the opponent of the first group, namely the accommodative group, the moderate group

group that receives the democratic system in totality they value the value of democracy as a substantive, fully in accordance with the essence of Islamic social and political teachings Among the figures who have this opinion are contemporary Muslim scholars Now we look at the democratic principle in a comprehensive way in the fiqh of the siyasa

Among the democratic principles in the fiqh is asyuroh or musyawarah, where the adoption of collective decisions in all public matters to society. This can be seen in surat asyuroh verse 38. Then there is also the principle of al-musawah, which is equality.

i.e. the view that all human beings have equal status and real status in the face of law The third principle is justice i.e. the obligation to uphold substantive justice without looking at the background of social, economic, or theological Then the fourth democratic principle in the political thinking is the issue of freedom

freedom of speech and confidence that is responsible and respects the legal boundaries of the law That's all, we have read the main points of the discussion that we have conveyed and next I would like to return to the moderator to continue this event 6. Subhan Allah,

to Akhina Abdul Halim. Now we start the last session, which is the Q&A session. Maybe from your friends who want to ask, please. Okay, thank you very much for the presentation. Inshaallah we will benefit from this research, Inshaallah.

Now before entering the Q&A session, I would like to give a little introduction about the materials that have been conveyed. First from the article, there from the writing system, Alhamdulillah, it is in line with the direction yesterday, but there are some things that I want to

The first is in the article, there are some references that are not shown, like the one on page 6, for example, about the development of history, functions, and the role of democracy in Indonesia.

there are points that are present in the state of the state, up to point number 8, where to take it, it must be displayed, then also the page

The fifth, which is called based on the government system, the democracy is divided into three types. Well, that is also not shown in the source. Why is it important for us to present the source or referencing, because

By showing the source, it means we have a reference, we have a proof about the theory that we have divided. Well, it is mandatory to show references. But if, for example, it does not show references, it falls that this is the conclusion or analysis from the writer. Well, usually if the conclusion and analysis from the writer are in the form of

the result of observing the theories that have been divided. Then there will be an analysis. But if the nature is still like the previous division of democracy, there is parliamentary democracy, there is a leadership democracy, there is a new order democracy, reformation. Well, of course,

It's not from our analysis, but there is a theory and there is authentic evidence from history, then from research and practice that has happened. So of course it must be presented with a reference. Like that. Do you forget the motenya first or because you didn't have time to include the references?

How is it?

Yes, sir. Okay, that's it. Wait a minute. How is it? It's deleted. Not all of them are in because yesterday.

The first is the curriculum, but in fact it is already good and systematic and interesting when it was included in the study of Fikir Siasa in the concept of democracy itself

Because in the end, when we study a discussion or research, because we are in the religious and Islamic circles, we also need to feel that we need to relate it to the material that is discussed with a perspective of Islam. It is good to raise this kind of thinking. Then the next is related to

the presentation that has been delivered is also representative enough. And indeed, there was a material in the PPT that only had the main point. That is indeed a representation of the PowerPoint itself. Because the PowerPoint,

The content is about the main points. And it has been applied well, without having to analyze too much. Sometimes there are those who need to learn for the paper and the PPT, sometimes what is in the paper is moved to the PPT. This is not the case. It was told very well. And the presenter is also good. So, appreciation.

It was presented well and also in a neat way, not round and round. For this first session, this first presentation is quite good. Next, I want to try to discuss about the division in some views.

ulama tentang bagaimana konsep demokrasi ini di mata Islam, atau dalam sudut pandang Islam. Tadi kan ada yang menolak dalam artian ketika ada konsep demokrasi yang dimanggolkan oleh setiap negara, ya berarti ini merupakan suatu hal yang

what is it called, completely against Sharia. Then there are also those who join, accommodate, but still separate. So there are boundaries that must be established. Then the third, accommodate all of them, try to, what is it called, join, yes, merge between democracy and also link this democracy to

Sharia, it is sought for equality. Well, according to the view of the first group, what is the name of the friends who can give the argument? How, after Antum studies this, about this concept of democracy, how does Antum's view relate to the Islamic perspective on the existence of the concept of the first group, sir, who answered

related to democracy, as we have read earlier, that it is indeed originally from the West, so we read the comments from the experts, there is Aristotle, there is Abraham Lincoln, who is not necessarily from the Muslims,

Yes, of course, if originally we want to try to follow the Qur'an and Sunnah, it is more pure and more 100% in implementing the principles of our sharia. However, of course, in relation to the life of a country, we also have regulations in sharia to obey the government

So, it can be that in some matters we cannot accept it because it is not in line with Islamic teachings, but we are more in the front of the problem of obedience to the government. Well, it means that it is not like the third group, which was mentioned earlier, really accepts the principles of democracy in a clear way,

and say that it is really the same as what comes in Islam. Of course, if we can, we can fix what is already there, but if not, we still have to face the problem of obedience to the government and maintain unity. Allah is the most merciful. Maybe like that, sir. Or perhaps there are members of the other group who want to add.

So, if you can conclude about the Islamic religion and our attitude as Muslims, we still have to put forward the so-called law of purity, where the best law is the law of Allah, the law of the Quran.

Sunnah. And also when we as citizens and also of course especially as a Muslim faced with the situation, then what we need to do is about how to perform our function as citizens is as a form of obedience to the Holy Qur'an. Not because the law is a law that is

better than Islamic law, right? Yes, more or less like that. Okay. And indeed, the view of a Muslim towards the concept of democracy and its accordance with the rules of sharia is actually quite sensitive. And earlier, if we draw, of course we as Muslims

The title is to become a people of worship. Of course, the main pillars are still the Qur'an and Sunnah. As long as this concept of democracy is not opposed to the rules of shariah, then of course we will accept it. For example, in the context, one of the concepts of democracy is the concept of 'musyawarah'.

And that's in the study about the Indonesian democracy itself, the basis is that the falsification is Pancasila. In general, although practically there will be deeper studies in the fourth category, the organization led by Hikmat Kebisanan in the representation of representatives. Well, this is also actually what we need to understand in the meaning,

the discourse of this discourse is of course related to things that are worldly in the sense that they are not related to the rules of shariah in other words, related to human relationships

As it is also mentioned in the saying, "Antum a'lamu bi umuri dunya kubur" Of course, when it is not rejected, we are just right to apply this concept of usyawarah with the rules that exist as long as it is not rejected by the Qur'an and Sunnah. Maybe others want to accept this from the first comment or from other friends?

May I add something? Of the things that we need to remember is the incident in Palestine. In Palestine, the scholars have suggested to emigrate, to follow the existing peace agreements,

Among them, he did not commit anarchist acts, suicide and others, all of which are in order to maintain the blood and respect of Muslims. Because when following the existing agreements, while Muslims are in a weak state, it is better than being harsh, being

and it turns out that what happened was damage, more damage as we see in today's times, it's getting more and more destroyed compared to the old days, the PLO era was still quite good. the area of ​​Palestina means that from there

This incident is also an example, we in Indonesia, as long as the principles of democracy that are applied are not in conflict with Islamic teachings, of course there is no word for us to reject. Likewise, if the principles of democracy are not in accordance with Islamic teachings,

there we will have a consideration whether we have strength or not or if we are against it, will it be worse? If not, it is better for us to follow the rules as long as there is no conflict with Islam as long as we are not forced, if the government also gives a clearance, please follow, please don't

Of course, this is more considered than we say, for example, to oppose in a clear way, trying to replace, which in the end what happens is destruction and destruction, as has happened in previous events. Well, that's it, Sir.

Yes, if there is a personal conflict, we say what happened in Palestine, there are certainly many indicators about the attitude of the Palestinian people themselves and maybe

we cannot generalize the attitudes that are done by some, for example, about the existence of struggle with the martyrs or others, the point is about the existence of the conflict, of course, there needs to be deeper study. But earlier, regarding

the concept of democracy that took place in Indonesia. If we, if yesterday's students have read one of the sharaf of the book of Usul, in the book of Takribul Usul, it is also mentioned about the characteristics of a Muslim country.

Is this country called Islam or not? Well, there are several opinions, but what strengthens it is that it is called a Muslim country when the country is led by Muslims. And secondly, in running the Shariah, we are enlightened.

So we are given the authority by the state to implement Islamic sharia, implement our Islamic values, then it is also called an Islamic state, especially added with other indicators, namely the majority of Muslims. Therefore, it can be in our function as citizens of the state and our function as Muslims, we are hopefully and God willing, we will still be in

in the control of Sharia because we are free to implement Sharia values ​​in this Indonesian country. There are also related to the existence of, for example, the law

for example, the law that does not comply with the rules of Islamic law, such as theft, it should be in Islamic law there is a cut, but with a certain number, with a certain number of nominal, while in Indonesian law it is not. Well, this is the main thing that we have to plant in our beliefs, in our view is about how Islamic law remains the best law.

This is what must be done in the future, apart from if we enforce the law as citizens of the country. In my opinion, this is actually a form of our resistance to the government. Maybe the picture is like that, or maybe someone wants to convey it from other friends or from Ustad Abdul Halim at FABBAL. Okay, I added it earlier as a benefit. Please.

This is about the implementation of laws that have not yet used Islamic law, such as the issue of cutting hands earlier. There is one discussion whose conclusion is that we can only give permission to the rulers when they are not able to. Usually if we ask them, the answer can be that we are not able to implement Islamic law.

That's the story of Ali bin Abi Talib, may Allah be pleased with him, who did not apply the law of Kisah to the killers of Uthman bin Affan in the condition that his family, the relatives of Uthman bin Affan, namely Muawiyah bin Abi Sufyan, may Allah be pleased with him, demanded, meaning there was a demand from the family to apply the law of Kisah. But Ali bin Abi Talib continued

not carry out the demand until there was a conflict between Muawiyah and Ali, who we have discussed together about the matter. But from the point of view of knowledge that we can take, that a fasting person sometimes has a preceptor, like Ali bin Abi Talib has a preceptor, unable to enforce the law of Qisas at that time because of many things,

and that of course must be given permission if the government has reasons not yet able to apply Islamic law and if we look at Indonesia, of course there are many things later if we immediately apply the law like that, so if

from the Surul Balaam, actually it can also be a kind of a proof with the presence of the Prophet earlier if we read the study about the Prophet himself, although this is the nature of muqtalef, the words of the companions, then the deeds that are done by the companions, it can also be a hudjah, so of course with the Surul Balaam

InsyaAllah it can also be a basic view, meaning there is a basis for the argument there, and it can also be a reference that with the presence

policy related to, for example, the law of the law that does not use the rules of Shariah, of course, we can include this in the category of the Udhur as long as there are records, maybe in a comprehensive way there is still a strong effort from us as the Muslim Ummah to then internalize it in the continuity

what is the name of the government, the integrity of the country, it can also be a consideration and can be used as a basis for the UNTES, may Allah bless you, sir. Please, if there are any additional questions from other friends, before we close. May I ask a question, sir? Please, go ahead.

As explained earlier, one of the systems in Islam-related democracy is the Mushawarah or Ash'ur When the system is not created, the system does not emerge from a country whose majority is not filled by Islam

not Islam as a whole, there are many religions that are respected by the country. Now, the question is, Nana, how is the attitude when the movement is in line with the system of democracy, which the system of democracy is actually more free from the movement? Okay, is there any more? Enough, sir. Okay. Who was asking? Very good.

Ferry, from group 1 or not? Group 2, just want to ask about the system. Can group 1 be answered? Or not? May Allah be pleased with you. We can say that among

it is impossible for us to accept the democratic system in a clear way, as explained in the PPD at the beginning, there is a group that really accepts democracy and even says it is in accordance with Islam, even looking for a proof of it, it will be a problem, as said by Ah Ferry earlier,

How about the movement that in practice is free and also later there will be another problem, the other one who is a muslim movement is not only Muslims, even from other religions because they are citizens of the same country as us. So if we accept democracy in a definite way, there will be a problem like this.

So, as it has been explained by Ustaz Muhammad, may Allah be pleased with him, at the beginning, that our path, the Qur'an and the Sunnah,

try to apply the Quran and Sunnah just because the existing system is like this, yes, we are facing the problem of obedience to the Ulel Amri and other reasons, for example, the weakness problem earlier that we are in an impossible condition to force the Islamic law to be absolutely there are Udhru in this case Allah is the most

Okay. I think I would like to add a little bit. Of course, it depends on the context of discussion or discourse of the society that is carried out by the citizens of the country whose nature is cross-religious. If, for example, for things that have changed their nature, that do not have a law and order of sharia, in other words, specifically, there is already a law and order of sharia, according to me, it is one thing that can happen,

as the previous statement, in accordance with Sharia, and not rejecting the back, and also not misleading. However, if the result is rejecting the back, then of course this is what we need to

to avoid it. Of course, it is good for our position as citizens of the country, what impact can we give to be able to implement the Qur'an and Sunnah optimally. Therefore, it is very necessary. And it is not to be neglected, the formation

Islam is a belief in the sense that it must exist

Idealism is to create a Muslim country. But back again, about how the process is to go there, and how our efforts to continue to establish the Qur'an and Sunnah to become a legal foundation, not only informally, not only personally, but also how this can be applied formally, administratively. Although actually,

If we may say, in some legal regulations, Indonesia still has many people who adopt Islamic law in terms of legal action and law enforcement. And that is what needs to be appreciated and also needs to be seen from the point of view of the Institute.

This is the part that was mentioned earlier, the government's over-reporting, because there is one and another thing, because earlier we could have linked it to the rule of the verse, "Wa qad namun 'ala jalil ma'as'alih" , maybe, "We will force the people to be more careful than to force the society to be more careful." Such is the addition of the name of Muhammad. If anyone wants to add more of the argumentation, added from friends who are in the first column, you can ask.

As an example, there are many rules that we may have to give, for example, the ASEAN region has been given special autonomy, but in the implementation of the law of Sharia, it means that it cannot be followed in a pure way. Islamic rules, for example, the original is broken, it is not implemented like that.

in the ASEAN region that is more free to apply Islamic law, it is not yet able to be dominant in implementing existing Islamic laws. Still, the nature is only better than not being implemented. Especially in other regions. We remember when the arrangement of the first Pancasila was

there are words to perform prayer for Muslims, there are many non-Muslim areas, they protest, finally our leaders at that time concluded to delete the words

obligatory prayer for Muslims only suffices with the divine divinity of the Almighty. This is one example of many things to be able to apply Islamic law in a pure way, 100% is a business that needs a long term and maybe there is a time that defeats at one time, Allah is the most

So, if we go back a little, we were talking about history, because it was in the formation of the country. Because we also know that the Indonesian people's background, even though the majority are Muslims, but there are also many who are from non-Muslim groups. And indeed, at that time, the main point in the formation of the country was unity.

about unity. How can our founding fathers, our members of the community, accommodate to create this unity? Therefore, in the convention, in the determination of the country's philosophy, in the determination of the law, the combination of the concepts of the country itself, there is indeed one of the members who is a Christian, if I'm not mistaken, his name is Maramis.

So in the end, what was said is true, initially there were more ideologies towards Islam that were intended to be included as a state philosophy, then in the end, because the people of the country were not Muslims, in the end the democratic system was formed, because the democracy of Pancasila was still the first one, and about the divine divinity, which actually became an indicator,

that the country's tendency is more towards Islamic Sharia, towards the concept of Tauhid and Semeneng.

Even though we must be critical about the separation of the two, all the modules that are in this democracy are suitable and relevant to what is in the Islamic teachings. It is not like that, but there must be boundaries, there are main foundations in the application of the law that was born from the concept of Pancasila democracy itself. Okay, please. Anyone else wants to add anything? Or anyone else wants to ask? Please, before we close.

That's enough. If that's enough, maybe that's what we can discuss today. Hopefully this will be a new insight in our understanding as Muslims and in our function as citizens.

Our position as a democracy must be put forward. But we must not forget that we also have a role as citizens of the country. And knowing about the existence of democracy, hopefully, will make us wiser in understanding the situation, especially the situation that is happening now. And we must be more careful in making statements, in making arguments, especially those

related to the fact that it is actually sensitive and needs a lot of in-depth research so hopefully with the increase of our knowledge, this will make us more in-soft, make us more able. This becomes a good example of a discussion and hopefully later we can continue

do it in the next meeting and Insyaallah next week later, we will have a second round to discuss about the concept of the movement and later we will also open a discussion room after that, we will finish our meeting tonight with Alhamdulillah and Alhamdulillah, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise be upon you, may Allah's praise and praise upon you, may Allah's praise and praise upon you, may Allah's praise and praise upon you, may Allah's praise and praise upon you, may Allah's praise and praise upon you, may Allah's praise and praise upon you, may Allah's praise and praise upon you, may Allah's praise

this is going to enter the room, Assalamualaikum warahmatullahi wabarakatuh

Assalamualaikum warahmatullahi wabarakatuh, Ustadz. Alhamdulillah, wa salamu alaikum warahmatullahi wabarakatuh. I want to apologize, I thought I had shared the time. I forgot, it turns out I haven't. Because there was an agenda, and I'm already a child.

can fill the college in the morning, it must be moved and the case has been collected for the first group and has been shared, there are several notes, the first one is maybe from the writing, if in the writing it must be

in each of the writings there is a paragraph. Here, maybe, I don't know, when I edited it, how was it? There is no paragraph here. If the paragraph is the first sentence, in a narration, there must be a dot to the right. Is this a mistake or what? It's not a mistake, Ustad. So, I didn't think to go there to tap it first, Ustad. Okay, so you didn't have time to tap it, right?

Yes, Sir.

simplification in the study. Then later it will be explained about the definition, because the definition is based on concepts, then various things, then with the development it was finally included in the first point. Here too, if in writing the reference, when for example

there are two references or there are two points that have references, and close, for example, point 5 uses reference A, so point 6 uses the same reference, well, that's enough to be written with what is called the explanation

the author's name, and the book or journal that was taken or written. So, it doesn't need to be explained about the place of the expiry, then explained about the expiry year. For example, here on page 4, at point 6. Oh, this is different, Afon. But the title is the same, right? Oh, the journal is the same.

So this is a note for us too, if there is a note that says, oh this is page 3, which is Mario F. Kembuan, this is point 2 and point 3 in the foot note, that's explained, it doesn't need to be written again, what is the volume, what is the number, this is just not shown on the page, why is the page XX, is it written there XX or what?

in the third page. Is the XX page because it hasn't been discussed yet? Which means XXX20 or something like that? Actually, yesterday it was because of the paraphrase, it's still a summary, so for the page it's not discussed. Oh, so XX means it's not known yet, not because of XXX20?

Okay, that's probably a note too. But the writing is good, and here it is also described about the characteristics.

but it doesn't include the development of democracy. In the first group, it was explained from time to time, from parliamentarians, then leaders, then the reform of the new government, then democracy. This is included in the article.

It's in the PowerPoint, sir. In the PowerPoint, but if it's in the article, it's in the... If it's here, from page 4, it's just explained like this. The development of Indonesian democracy after the reformation in 1998 showed a sufficient progress. It still has to be... Oh, here it is. It's just not defined in a neat way, right?

Indonesia has implemented several forms of democracy, including the democratic party, the leader-level democracy, the pan-Chasea democracy, the new code, and the formation. The best way is to divide it into points.

But what I appreciated earlier was that the writing system was good. I also forgot to mention that in Ikhwan, on the back page, the material from the discussion that was put in the summary was put into the back page. This is good because if the back page

is the reason for the choice of title and urgency of the material that will be discussed. This is already in accordance with the Barakallofi. All in all, it's already good. The presentation also about the references that were presented, there are also quite a lot here. And in a professional way, it's already neat. But it was less in the paragraph.

Please, if there is anything you want to ask or want to discuss, please. If there is anything you want to ask, you are welcome. Is the recording enough?

Ustaz, I want to ask, if the footnote is written in Ibit, then the comma page is okay, Ustaz? If the footnote is the same as page 3 and 2, like that? Oh, like that. Still written by the writer, the same book or journal. But without adding the text, the volume, it doesn't need to be.

All you need is the author's name, the book's name, or the journal's name, then the volume and page. Or if the volume is the same, you don't have to write the volume, just the page. But if it's all the same, the page is the same, write it in Ibid. Ibid. If it's close. There's more.

Any other questions? Please. And for the next meeting, we will be on Sunday. Please, the two groups, be ready. Arrange, gather the writing. The latest is on Sunday morning, it has been collected and shared in the group. So, Sandy Jopriana, share it in the group. There will be a ceremony from friends. If you have any questions, please. Any more? Yes, please.

The advantage of democracy itself is that it follows the high human rights. But there are some Islamic laws that according to the view of people out there, it does not comply with human rights. For example, the law for people who steal is cut off. Then how do we answer people who think that Islamic law does not comply with human rights, Ustaz?

Okay, Jazakallah khair. So actually about the existence of, is this from the first group or not? The first group, Ustaz. Okay, good. So if it's related to that, as far as I understand, as far as my ability is concerned,

So the condition is that in Islam, the so-called shariah does not always have a ta'akuli nature. There must be a reason why the law was created. And it doesn't have to accommodate human desires. There may be laws that are actually in human desire or in the way of the mind that is not appropriate.

It is not a human crime. For example, the law of cutting hands. But what we need to understand as a person is that we are in the process of finding out.

The most important thing is how the concept of Ta'budi is. The concept of Ta'budi is as a form of worship of ourselves to Allah. There is also about the wisdom, there is also about the consequences, there is also about the impression that is obtained by our mind's shortcomings, about the existence of law A, for example, this is not humanistic, not what was it?

unfair or unfair or whatever, it is of course necessary to be minimized. Because in our reality as a servant, when we accept shariah, we must be engaged in the concept of taboo, as a form of servanthood to ourselves. Then how to understand, which of course

Dalam konsep keislaman sendiri, ya tadi perlu ada yang namanya kadaruj. Kadaruj, yang namanya ada tahapan dalam membumikan syariah, dalam membumikan Al-Quran dan Sunnah, dan

must be in-soft too, when it cannot be applied because the condition is not possible or because we are in a weak position or minority or other things, of course this must be dealt with with the presence of authority. But what needs to be emphasized is that we must have a pure belief

which is complete about the fact that the law of Islam, the law of Sharia is the best and most important law and this is not a law that was descended by Allah and Allah knows very well about the condition of His servants therefore, the Sharia of Islam itself was descended. I think that's about it. Do you want to add anything?

Afwan Ustad, Cici can add a little bit, but maybe later it will be necessary to correct it. It's okay, just tell it. So, my children are in the fourth grade of elementary school, Ustad. So in the study of the Akidah, they also learn about the law, the law of the law for people who commit adultery, people who steal, right Ustad? Isn't that law quite cruel, Ustad?

But there is an understanding given to the children that this law is the justice of Allah. That when this law is not given by Allah, it will make it possible for a person to kill, to steal, to commit adultery. So this law is not a violation of the rights of the Indonesian assassin, but rather

which strengthens human rights because human rights are not individual rights, but shared rights of all the people, all the people of the earth, these are human rights, human rights, each individual's rights that must be fulfilled. So human rights themselves also include shared interests. And in this case, Islamic law

the most just law for mutual interests or individual interests each individual. Maybe that's it or I'm wrong, Ustis? / Yes, it's okay. As Ustis said earlier, in the concept of human rights, of course it is not

only focused on personal opinions, which have a concept of human rights, human rights that are for example, for the purpose of a or focused on a few people only. How can human rights be accommodated by the whole community? Or for example, if it's more specific, the whole country. So of course the consideration is not just personal,

but how can we accommodate all of them? And indeed, if we relate it to the concept of the fictitious, in the concept of Islamic state, of course, the main foundation is the argument and the Sunnah, of course. If we talk about human rights, if we are devoted to

for example, certain groups, of course, in the end, it will not be absolute, in other words, it will not be relevant to the coming time or to the previous time, because each has an opinion, and every era has an opinion about the concept of human rights, for example,

like marriage with children under age, for example, if we marry a child of 9 or 10 years old at this time, does it violate human rights? If at this time, in the social context, how? In Indonesian law, you can't marry

Marry a child under age, right? So, I think the current social law of the society is that children under age are expected to demand knowledge. So it seems that it will be regarded as a violation of human rights. That's why in today's social context, marrying a child under age 10 is not in accordance with human rights that are currently in place. But if we talk about

or several hundred years before, is it considered as human rights? Of course not. Because historically, we can study that the princesses were married at the age of under 10. Because there are many factors, of course, from the point of view of

the ability to reproduce is enough, then from the age side it is also present at that age, so each has a perspective if we talk about the language of human access,

must refer to the social condition, then of course it will change. While if we refer to human rights according to the rules of the Qur'an and Sunnah, then of course this is an absolute nature and will never change.

and it should also be noted that every rule that is embedded in Sharia must have a wisdom contained in it. But it doesn't mean that when we understand or study Sharia about law, A law, B law, C law, we must find a reason behind it.

a logical reason behind it. It shouldn't be like that. Because it can be our mind that is not able to accept it, to approach it. Then also, maybe in some verses, Allah often gives an illustration that there are many spiritual virtues in this law. For example, killing, as in the story of the story of the Al-Ma'idah, how Adam's son killed his brother.

It will be mentioned, "Nahumanuqatalanafsan biqaliyyinafsinaufasadinsinafaka'anamakotalanasajamiya" With the existence of the law of Kisah, of course, this will give a threat to someone to not commit such a crime and to break the chain of murder because of course when someone is killed, his family will definitely be blamed for killing again. With the existence of this law of Kisah, breaking the chain, that's the picture, maybe one example of

how is the concept of Shariat with the existence of hikmah education in its rules.

Assalamualaikum Wr. Wb.