JIL English Edition

Pakistan is a good example of this controversial case. The basic élan of the establishment of the ‘Islamic republic”, as articulated in the notion of its founders, Iqbal and Jinnah, is the determination of muslim community – as the separated nation in Indian subcontinent - to form a state where they are able to implement Islamic teaching and live according to its instruction.

The popular Islam tradition since the 18^th century that is more socially basedseems to have contributed to the long-term foundation of Indonesian politics in the 20^th century. Yet the market of indigenous political ideology has also been influenced by nationalism and socialism, although neither can challence the breadth and depth of popular Islam.

Facing the above group, liberal democracy group is less in favor with the struggle of Islamic sharia enforcement, since to them such struggle will sever the equality principle of citizens as a pillar of democratization. Therefore, the state should not answer the demand for sharia enforcement within a multi-variant state like Indonesia.

They are a silent majority, who only raise their voices during elections. Again, the facts talk for themselves. The election in 1999 involved the total defeat of Islamic parties. This means that those who shout the loudest about Islamic sharia are a vocal minority without deep roots within Indonesian society.

Alqur’an is a text which is rich in symbol and metaphor, and therefore it is open to multiple interpretation. The Alqur’an text with its 6660 verses and 144 sura has been interpreted into thousands of books of tafseer (interpretation). The number of mufassir (interpreters) who are engaged in using different methods and interpretations are similarly uncountable.

Manifesting brotherhood – in the religious terminology known as silat-u ‘l-rahm (inter-giving love and affection) - is an obligation of every religious community. Usually this term is used for family and group relations, however, it can be extended to a humanitarian framework. The basis for this silaturrrahmi is the notion of brotherhood (ukhuwwah) and it is generally used in the context of a single religious group (ukhuwwah islamiyyah); but it can also be expanded to include human brotherhood (ukhuwwah insaniyyah or ukhuwwah basyariyyah).

Democracy has limits in accommodating these antagonistic primordial aspirations. The limits of democracy must be realized by both democrats and by pro-sharia political groups who struggle for their political aspirations in democratic ways. Democracy cannot accommodate the power that will kill democracy itself.

Islam introduces the gender relation concept as part of the objective of shari’a (maqashid al-syari’ah): that is in manifesting the justice and righteousness (Q.S. al-Nahl, 16:90), security and peace (Q.S.Q.S.al-Nisa’, 4:58), and in the call to righteousness and the prevention of evil (Q.S.Ali ‘Imran, 3:104). These verses can be used as a framework for analyzing gender relations in the Qur’an.

Islam introduces the gender relation concept as part of the objective of shari’a (maqashid al-syari’ah): that is in manifesting the justice and righteousness (Q.S. al-Nahl, 16:90), security and peace (Q.S.Q.S.al-Nisa’, 4:58), and in the call to righteousness and the prevention of evil (Q.S.Ali ‘Imran, 3:104). These verses can be used as a framework for analyzing gender relations in the Qur’an.  Men and women have the equal rights and duties in performing the role as caliph and slave. Regarding the professional role of women, there are no Qur’anic verses or Hadits, which are forbiden for women. On the contrary, AlQur’an and Hadits mostly indicate that women are permited to be professionals.

Islam has been targeted to be the liberation religion, especially liberation upon the women. Could be imagine, how the misogynist Arab society which frequently killed the girls, suddenly is directed to hold ‘aqiqah (an event to express thanks to God) upon the girl’s birth, although it is merely a goat for a girl and two goats for a boy.