JIL English Edition

Does the classic concept regarding dzimmi or ahludz dzimmah still stand? In the political framework of classic Islam, the non-Muslims who did not fight Muslims (kafir dzimmi) are given safeguards and political protection, though with a status in terms of nationality. In the latest debate regarding Islamic shari’a, several Islamic groups have said that implementation of Islamic law is imperative including the entire framework of the classic inheritance, that is, including the concept of dzimmah.

The historical record of Islamic jurisprudence has actually lacked the argument believed by the pro polygamy circle that “polygamy is the prophet’s sunnah (optional, but meritorious if performed).” The struggle to search for the theological justification of polygamy is often enforced, even though Q.S. An-Nisa: 3 indicates clearly the impossibility of justice in polygamy. Nevertheless, the pro polygamy circle still believes in polygamy.

Not all religious leaders wish to assume those responsibilities and some still promote religious triumphalism at the expense of interfaith amity, and this only compounds the levels of fear and mutual hostility. Those within these communities who are committed to pluralism and peaceful coexistence must step forward and take the initiative.

Once more, Islam is worthless for people who deny the humanity itself. Since religion is not presented for the donkey.

Primitive religion accepts art more readily than does organized religion. According to Weber, orgiastic religion tends to develop through songs and music while ritualistic religion tends toward the pictorial arts and religion which suggest a love for poetry and music. Look for instance at the difference between Catholicism and Protestantism in terms of the performing arts! Look at how many traditions in Islam prohibit creating statues and paintings.

In the Indonesian context, many relevant issues apply. Currently, our energy has been sapped by the horror of the US invasion of Iraq. In the religious field, an increase in radicalism seems to have become justified. Concerning the war, there has been almost no discourse of tolerance or for the urgency of upholding a religious vision which prioritizes moderation.

In the developing rhetoric within the Muslim
society, people who support the Islamic reformation process are frequently
observed as agents of foreign nations interests’ or puppet (i.e., the US and
Jews). That rhetoric is intentionally blown up to revive the negative sentiment
of the Muslim community towards reformation. After the Iraq war, I am concerned
that these sort of claims will become increasingly prevalent. For example,
Yusuf Qardlawi, an Egyptian religious scholar, has written a book, Al Hulul
Al Mustaurodah about imported solutions. As a critic of progressive-liberal
Islamic notions, he considers them to be imported and thus necessarily bound to
fail. Moreover the progressive-liberal Muslims could become targets for the
Muslim community’s rage target.

The US invasion of Iraq last week eradicated America’s most valuable assets: democracy and human rights. America lost its legitimacy as the champion of democracy. The democratic principles pioneered by the American founding fathers such as Thomas Jefferson evaporated in the hands of the current “unsophisticated” American leader.