Ibnor Azli Ibrahim

Transformation of Muslim behaviour towards sustainable environment: perspectives of non-governmental organisations in Klang Valley

Man cannot depend solely on science and technology to solve environmental problems. In fact, scholars and environmentalists have observed that some of the causes of environmental deterioration are rooted in science and technology. It is clear that environmental problems need ethical solution. However, environmentally ethical behaviour (EEB) is often overlooked in the life of a Muslim. This behaviour is important, particularly, to ensure the future of civilization of the Islamic world and, generally, civilization as a whole. Given the fact that non-governmental organisations (NGOs) are more sensitive to the transformation of public behaviour compared to other groups, this article discusses the perspectives of Malaysian NGOs on the transformation of Muslim EEB in Malaysia in three aspects: (a) The type of EEB practiced by Muslims in Malaysia; (b) The transformation process of EEB experienced by Muslims in Malaysia; and (c) Whether or not the transformation of EEB of Muslims in Malaysia is motivated by the values advocated by Islam. The research adopted a qualitative research method of data collection, i.e., focus group discussions (FGDs). FGD’s results illustrated that: (a) Pre-cycling, reusing and recycling are the common types of EEB practiced by Muslims in Malaysia; (b) The transformation process of EEB experienced by Muslims in Malaysia is not accelerating at the speed that we hoped for; and (c) The transformation of EEB of Muslims in Malaysia is motivated more by economic and social factors as well as level of education and regulation enforcement compared to the values advocated by Islam.

Tracing the History of Astrolabe Inventions Across Civilisations

This article surveys the history and application of astrolabes from before Islam’s ascendance until the peak of the golden age of Islamic astronomy (falak). It also showcases the perpetuity of astrolabes as a multipurpose astronomical instrument used by a number of civilisations, Islamic and non-Islamic. The qualitative research method used involved document analysis and observations and the review of works on astrolabes by numerous scholars on its use in the field of astronomy. History and falak books were referenced to understand the use of this instrument in Islamic astronomy, which is currently known as astrofiqh. The astrolabe is a multipurpose analogue instrument for astronomical calculation and observation. The astrolabe invention became a symbol of ingenuity of Islamic scholars, and the concept behind it became a foundation for development of the latest digital astronomical instruments. Thus, knowledge of the astrolabe’s development should be recorded to document one of the glories of Islamic civilisation while acting to inspire and enhance related fields such as the development of astrofiqh in Malaysia.

Kalender Jawa Islam: Memadukan Tradisi dan Tuntutan Syar'i

Tulisan ini mengkaji pemikiran Ibnu âsyur tentang maqâ ṣid al-syari’ah . Sebagai pemikir Islam kontemporer Ibnu âsyur berupaya merumuskan maqâ ṣid al-syari’ah sebagai disiplin ilmu yang mandiri dalam pegistinbathan hukum Islam. Konsep independensi maqâ ṣid al-syari’ah sebelumnya memang sudah digagas oleh al-Syâthibi, namun Ibnu ‘Asyur mempertegas kembali urgensi maqâ ṣid al-syari’ah sebagai suatu disiplin ilmu. Menurutnya, ada empat unsur yang mendasar dalam pondasi bangunan maqâ ṣid al-syari’ah , yaitu al-fithrah, al-musâwah, al-samâhah dan al-hurriyah . Keempat unsur ini perlu mendapat perhatian dalam proses pergumulan teks dan konteks realitas kekinian untuk melahirkan diktum-diktum hukum yang berkemashlahatan. Bagi Ibnu ‘Asyur, secara umum berdasarkan pengkajian atas dalil-dalil al-qur’an dan kasus-kasus parsial menunjukkan bahwa tujuan pensyari’atan hukum Islam adalah memelihara sistem/tatanan kehidupan umat manusia dan kelestarian kemashlahatan itu dengan cara menjaga kemashlahatan manusia itu sendiri.Tulisan ini merupakan hasil penelitian tingkat ketercapaian peraturan dan program yang bertujuan membangun ketahanan keluarga Indonesia dengan kajian sejarah hukum. Adapun hasilnya dapat ditulis empat catatan sebagai kesimpulan. Pertama, peraturan dan program membangun ketahanan keluarga sejak kemerdekaan dapat dikelompokkan menjadi 4 gelombang, yakni tahun 1954 dengan lahirnya BP4, tahun 1974 dengan lahirnya UU No. 1 tahun 1974 tentang Perkawinan, tahun 1999 dengan lahirnya Peraturan Pembinaan Gerakan Keluarga Sakinah, dan tahun 2009 serta tahun 2013 dengan lahirnya Peraturan Kursus Perkawinan. Kedua, kelahiran sejumlah peraturan dan program ini dilatari oleh fakta banyak terjadi perkawinan anak, perkawinan paksa, poligami semena-mena, talak semena-mena, dan kekerasan dalam rumah tangga. Ketiga, tujuan lahirnya sejumlah peraturan dan program ini adalah agar tidak terjadi lagi perkawinan anak, perkawinan paksa, poligami semena-mena, talak semena-mena, dan kekerasan dalam rumah tangga. Keempat, tingkat ketercapaian tujuan kelahiran peraturan dan program ini belum tercapai sepenuhnya, kecuali peraturan yang lahir di gelombang ke-2. Namun diyakini bahwa program BP4, Pembinaan Gerakan Keluarga Sakinah dan Kursus Perkawinan, sangat besar perannya dalam membangun ketahanan keluarga, sebab program ini memberikan pengetahuan dan skill bagi calon suami dan isteri tentang kehidupan rumah tangga dan cara-cara yang dapat dilakukan untuk menyelesaikan masalah-masalah yang timbul dalam kehidupan keluarga. Sebab terjadinya perkawinan anak, perkawinan paksa, poligami semena-menam, talak semena-mena, dan kekerasan dalam rumah tangga adalah akibat dari rendahnya pengetahuan tentang seluk-beluk kehidupan rumah tangga dan rendahnya skill untuk menyelesaikannya. Karena itu program ini perlu mendapat perhatian serius dari para pihak yang mempunyai kewenangan, agar program ini dapat berjalan, lebih khusus program kursus perkawinan.The pilgrimage to Mecca is 5th of Islamic foundation for all the capable Moslem (istitha`ah) without consideration of the sex differences (male or female). It`s a duty of the women moslem are accompanied by mahram. In the one hand, this concept apparently protect safety of women. In the reality, in different contect, it represses opportunity of women to act of maximal devotion, included the pilgrimage to Mecca. So, this paper will describe reinterpretation of term of mahram from the text tradition of prophet Mohammed in Indonesian contect.The history shows that the collapse of a country does not occur suddenly. There is a long process that preceded it. The collapse as a process could be prevented when supported by a strong, responsive, and authoritative state leadership. Therefore, the collapse of law in a country can be regarded as the most valid sign of deteriorated leadership quality of the ruling regime in the country. A big, strong, and democratic country is always busy making the laws as commander (ahk?m al-h?kim). If the laws are consistently enforced as the commander, they would appear to be stone, sand, and cement for the robust state building. Conversely, when the laws are treated as a tool of power, they will be present as coal, oil, and fire for the destruction of the entire building structures of the country itself.This article discusses about the liberalization of Marriage law in the western countries which occurs in line the liberalization of religious values in the societies. Marriage law reform had begun when the religious reform took a place, namely from Catholic to Protestant (Lutheran). In the Catholic era, marriage is a religious affair which was regulated by Church, but in the Protestant era, marriage was the affair from God to humanity. Therefore, marriage law had developed as the development of the human culture. In the western countries, religious marriage is not regarded but they have the civil marriage which is legal according to the state law; and in several western countries, marriage law has accommodated the same sex marriage.The Characteristic of Islamic banking is different with Conventional bank in terms of interest system in which Islamic banking is based on core product in sharing profit such as musy?rakahand mu??rabah. It is therefore the existence of Islamic banking should have a significant impact on real sector development. One of a such real factor that must be established is small and medium Micro Finance (UMKM) where has significant contribution in national economic development for employment recruitment and Domestic Bruto Income (PDB) as well as its stability in encountering economic crisis. The Islamic banking allocation for UMKM in Makassar has flucktuative improvement (2010-2011). Although its contribution for Micro Finance is not yet optimum, it has great prospects with respect to the quality of UMKM that never receives budgets.فهذا بحث في بيان منهج الأستاذ الحاج عبد الملك عيد الكريم أمر الله (همكا) في تفسير القرآن العظيم، وقد ابتدأ الكاتب بذكر حياة الأستاذ همكا من ولادته حتى وفاته. وقد هيأ الله ما ير غبه في علم الإسلام، وذلك أنه قد حثه أبوه على العود إلى طلب العلم، ثم بين الكاتب خلاصة تفسير الأزهر الذي ألفه همكا. لقد رسم الأستاذ همكا من القرآن تربويا للأمة الإسلامية في تتفسيره. فكافح التقليد، وأعاد للقرآن و السنة مكاما الأول من التشريع، و دعا المسلمين إلى استخدام عقولهم و تفكيرهم حتى ينهضوا بحيام و يستفيدوا من التقدم العلمي. فهذا بحث في بيان منهج الأستاذ الحاج عبد الملك عيد الكريم أمر الله (همكا) في تفسير القرآن العظيم، وقد ابتدأ الكاتب بذكر حياة الأستاذ همكا من ولادته حتى وفاته. وقد هيأ الله ما ير غبه في علم الإسلام، وذلك أنه قد حثه أبوه على العود إلى طلب العلم، ثم بين الكاتب خلاصة تفسير الأزهر الذي ألفه همكا. لقد رسم الأستاذ همكا من القرآن تربويا للأمة الإسلامية في تتفسيره. فكافح التقليد، وأعاد للقرآن و السنة مكاما الأول من التشريع، و دعا المسلمين إلى استخدام عقولهم و تفكيرهم حتى ينهضوا بحيام و يستفيدوا من التقدم العلمي.Tulisan ini merupakan studi terhadap persoalan pendistribusian hasil/manfaat pengelolaan wakaf dalam UU No 41 Tahun 2004 tentang Wakaf. Pendekatan yang dipakai adalah yuridis. Sifatnya deskriptif dan preskriptif. Namun aturan tersebut masih menimbulkan beberapa masalah, antara lain adanya kerancuan antara wakaf produktif dan wakaf konsumtif, kurang jelasnya status wakaf hasil pengembangan dan besarnya yang digunakan untuk pengembangan serta lemahnya keberpihakan kepada kaum dhuafa. Oleh sebab itu perlu ada perubahan aturan untuk menghindari hal-hal tersebut. Perubahan itu antara lain adalah adanya aturan yang membedakan antara wakaf konsumtif dan wakaf produktif, adanya aturan tentang status wakaf hasil pengembangan dan pemisahan aturan antara peruntukan dalam arti penggunaan harta benda wakaf dengan peruntukan dalam arti pendistribusian hasil/manfaat wakaf.Pada era pemilihan kepaladaerah langsung, Kiai sebagai elit lokal mempunyai nilai yang sangat berarti bagi calon pemimpin daerah. Dengan basis massa riil, Kiai dengan simbol-simbol agama merupakan modal yang signifikan dalam mendulang suara menuju kemenangan, terutama dalam rangka memobilisasi massa. Hal ini dikarenakan salah satu tugas pokok dalam rekruitmen politik adalah bagaimana elit yang ada dapat menyediakan kader-kader parpol berkualitas untuk duduk, terutama di kursi eksekutif maupun legislatif. Tarik-menarik kepentingan antara kandidat dan Kiai menjadi hal yang wajar. Kiai, dengan kharismanya mampu memobilisasi massa, sebaliknya kandidat pemimpin daerah mampu memberi berbagai fasilitas kepada Kiai.Often excessive if Muslims presupposes a past glory rests only on thecaliphate system as Khulaf?u ar-r?syid?n and then refer to it as (the only) areaideal representation of the Islamic state without going through the lengthy studyand adequate correction. One important note that the formulation of systemleadership be after the Prophet has inspired the formulation of a long and contentious in the Islamic system of government with reference to the spirit that they built through the first three principles, namely, emphasizing deliberationin solving political and social issues. Secondly, giving priority to be a leader tothe people who have and are accepted by most people, and the Third, by thepublic statements of loyalty in following their leadership expressed in the formof initiation.Cultural politics can be used as an alternative to the institutionalization of democracy in the country that has a pluralistic nation such as Indonesia . Gait Abudurrahman KH Wahid (Gur Dur) can be recognized as part of a form of cultural politics, and one of the figures that reveal the process of democratization in an alternative route to take inspiration from the concept of habitus and doxa theory offered Pierre Bourdieu. Cultural politics shows that democratization as an expression of resistance an actor (agency) within the structure of power through discursive and controversial actions in the space of democracy, the cultural sphere (cultural fields) and the political sphere (political fields) into the arena game (site of the struggles and strategies), which included a scramble and fight a variety of capital (cultural capital, political capital) of the figure, the political elite in power structures in changing or maintaining a doxa. Owned capital determines the style of the game, the success or failure in the race and capital exchange. This can be seen in the reproduction of discourse conducted by Gus Dur in changing doxa. By showing how the gait Gus Dur in mobilizing resistance to doxa in the form of actions that have a unique and controversial provocation that has the capacity inevitably generate controversy, as a form of resistance against the doxa as well as changes in the door to build a set of values and discourse in the fight and counter the status quo and democratic praxis of domination proceduralistic. It is seen that democracy as a form of resistance and change a doxa. From examination of Gus Durs efforts to develop a set of values and discourse systems are intended to medekonstruksi and reconstruct discourse secretly structural traps that have become standard , it appears that this tilt Controversy discourse that actually allows the actor will be able to uncover and dismantle problem - issue that has not been realized. The key steps are rolling deskribe nodes around it is considered as a process of democratization restraint excited but at the same time it reaches deeper than the conventional methods which are linear. The process of deconstruction and reconstruction of the discourse through controversial measures that key actors, making the transformation of democratic values has been successfully done inThe completion of the homicide in Indonesia did’nt have effectiveness, both in order to give a deterrent effect and the creation of the security and peace in society. Conventional punishment process, as applicable in Indonesia, didn’t give space to the parties (the victim, offender, and community ) involved to participate actively in solving their problems. Position of the State was too dominant, thus denying the peoples participation in law enforcement. Imprisonment system adopted in Indonesian criminal law also didn’t provide a comprehensive solution. Retributive justice approach adopted by the Indonesian criminal law needs to be reformed and replaced with a restorative justice. Restoration is an alternative approach to solve crime that emphasized on recovery conflicts and rebulid balances in society. This approach has been also applied in many countries, both of which adopted the system of criminal law and civil law (France, Germany, the Netherlands), or apply the common law system of criminal law (United States, Canada, Australia). This approach is already practiced in Islamic criminal law, namely the law of qisas. In completion of murder, procedure of Qisas involving all parties, namely the victim, offender and community. Family of victim have the right to determine the punishment, whether qisas (killed), or diyat (pay a fine), or give forgiveness to the offender . The existence of three alternative penalties and engagement of the litigants shows that Islamic criminal law applying restorative justice approach. Position of Sultan (the State) is a mediator as well as a supervisor in law enforcement. Completion of this approach is able to resolve crimes with rebuilding relations after the criminal act. Abstrak: Penyelesaian tindak pidana pembunuhan di Indonesia tidak memiliki efektifitas bagi upaya pemberian efek jera dan penciptaan keamananan dan ketenteraman dalam masyarakat. Proses pemidanaan konvensional, sebagaimana yang berlaku di Indonesia, tidak memberikan ruang kepada pihak yang terlibat, yaitu korban dan pelaku untuk berpartisipasi aktif dalam penyelesaian masalah mereka. Negara terlalu mendominasi dalam prosedur penegakan hukum pidana, sehingga menafikan partisipasi aktif masyarakat dalam penegakan hukum. Sistem pemenjaraan yang dianut dalam hukum pidana Indonesia juga tidak memberikan solusi yang komprehensif dalam penegakan hukum. Pendekatan retributive justice yang dianut oleh hukum pidana Indonesia perlu direformasi dan digantikan dengan restorative justice. Pendekatan restorasi adalah suatu alternatif penyelesaian masalah pidana dengan penekanan pada pemulihan masalah/konflik dan pengembalian keseimbangan dalam masyarakat. Pendekatan ini juga telah diterapkan di berbagai negara, baik yang menganut sistem hukum pidana civil law (Perancis, Jerman, Belanda), maupun yang menerapkan sistem hukum pidana common law (Amerika Serikat, Kanada, Australia). Pendekatan ini sudah dipraktikkan dalam hukum pidana Islam, yaitu dalam hukum qisas. Qisas adalah hukum yang berlaku dalam tindak pidana pembunuhan. Dalam penerapannya melibatkan semua pihak, yaitu korban, pelaku, dan masyarakat. Keluarga korban memiliki hak untuk menentukan hukuman, apakah qisas (dibunuh), atau diyat (membayar denda), atau memaafkan. Adanya tiga alternatif hukuman dan keterlibatan pihak pihak yang berperkara menunjukkan bahwa hukum pidana Islam menerapkan pendekatan restorative justice. Posisi sultan adalah sebagai mediator sekaligus pengawas bagi penegakan hukum qisas tersebut. Penyelesaian dengan pendekatan ini mampu menyelesaikan kejahatan dengan membangun kembali hubungan setelah terjadi tindak pidana. Kata Kunci: restorative justice, pembunuhan, efektifitas hukuman, penegakan hukum.In the life of the nation which Seara essentially based on the principle of diversity, pluralism happenings become very important idea to be actualized. This, considering the many phenomena of social groups, especially those based on the religious, who plays more the majority of much use repressive means to memaksanakan belief to more minority groups. Inevitably, the consequences of action anarchism became a partial continuation of the way of thinking that the minority must follow the majority. Ironically, about pluralism which can be used as a spirit of togetherness and mutual respect, to be one shot stigma that pluralism is understood that contrary to religious teachings tertentu.Seiring with the stigma, the Indonesian Ulema Council (MUI) had issued a fatwa for pluralism .Implikasinya, this fatwa increasingly confirmed as an excuse to strengthen joints to discredit the majority of minorities, particularly the different streams and ideology with groups such mayoritas.Namun, fortunately lah is a collection of scholars who are members of the Nahdlatul Ulama (NU), which has the attitude and stance Different, which still considers pluralism as values of divinity and the human values that should dilestarikan.Sehingga, many generations NU, especially at lower levels, which fosters mutual respect in tengarah diversity that unfolded in this sphere of life them.And , can not be separated from the elders thought NU clerics such as Gus Dur, Mustafa Ali Jacob, Ali Yafie, and others are introducing religious teachings of the tolerant, moderate, balanced, and berkeadilan.Untuk know more detail and depth about how to construct ideas NU scholars in response to the spirit of pluralism absolute maintained and how the position of NU in the treatment of minority groups, this paper tries to break them down further.Abstrak: Pada dasarnya, NU memandang politik sebagai upaya bersama memperbaiki negara dengan berwawasan kebangsaan. Terjun ke dunia politik (bukan politik praktis), pada masa kolonial, merupakan kewajiban agama, sebab, penjajah telah menginjak-injak martabat bangsa Indonesia, dan inilah politik kebangsaan. Akar historis keterlibatan kyai NU dalam kegiatan politik (bisa dilacak) dimulai jauh ke belakang, yakni ke masa-masa penjajahan. Pergeseran kebijakan politik kebangsaan ke politik kekuasaan yang dilakukan kyai NU sangat terkait dengan masalah perebutan kekuasaan, kedudukan, dan posisi di pemerintahan. Kata kunci: fiqih politik, NU, politik kebangsaan, politik kekuasaan Latar Belakang Masalah Hiruk pikuk politik yang melibatkan kyai NU sebagai salah satu aktornya telah banyak menyita perhatian para pengamat politik. Hal ini terjadi, karena cara berpolitik “kaum sarungan” itu terkesan memiliki aura politik yang sangat unik. Sering sekali political performance kyai tampil garang, toleran, lugu, dan sering pula penurut.Religion and religious organizations actually carrying the mission of salvation, peace, happiness, and life for the good of mankind. Hence a paradox if in fact religious life religious violence. The religious violence often occurs in the sacred and complex dimensions, both rooted in the aspect of religion and other dimensions of understanding of the dynamics of the life of this beragama.Studi tried to examine the roots and dimensions of the religious violence in the lives of the people of Indonesia to date, which often happens quite hard and complicated , By using a sociological perspective, this study tries mencandra complex relationships between the dimensions of understanding inherent in the system of belief (belief system) in every religion with economic interests and political and social plurality reality in peoples lives beragama.Kajian dynamics of religious violence is sociologically be very important and relevant as the case often occurs repeatedly. At the same time the study is also important in order to obtain the understanding and solving solutions in religious violence in the country.Anak zina menurut KUH. Perdata, dipandang sebagai anak yang sama sekali tidak mempunyai hubungan hukum, berupa kewarisan dan kekeluargaan dengan kedua orang tuanya, namun ia hanya berhak mendapat biaya penghidupan sesuai dengan kemampuannya. Anak zina menurut hukum Islam dipandang sebagai anak yang tidak sah, dan tidak mempunyai hubungan nasab dan kewarisan terhadap bapaknya, melainkan kepada ibu dan keluarga ibunya.