ISLAM AND POLITICS
Islam as a divine religions are essentially components aqidah and the Shari'a, necessarily correlate closely with the political in the broadest sense. As a source of motivation, Islam plays an important role in growing socio-political attitudes and behavior. Then set out in its implementation of the Shari'a. For a complete catalog of commands and prohibitions of God, the human supervisor, and traffic control aspects of human life is more complex.
It turned out that Islam and politics have a very strong point of tangency, when both are understood as a means to organize the overall needs of human life. But Islam is not only used as a guise to achieve the trust and the influence of society alone. Politics is also not only be understood simply as a means to occupy the position and formal authority in the form of power structure. But both must be proved by a purely doctrinal camps in accordance with the legal lines Lord.
Politics is so far only be understood as a means of struggle to achieve the control or governance will only obscure the significance is widely and closed the Islamic contribution to politics in general. Is often forgotten that the doctrine of Islam may be used as a source of cultural and political inspiration. Broad understanding of politics, will clarify its correlation with Islam. Islamic view of its doctrines not only talk about politics but widened to include all aspects of life.
In Indonesian context, the correlation of political Islam and also became clear in the acceptance of Pancasila as the only legitimate principle. This does not mean deleting the ideals of Islam and destroy the Islamic element in the political regulation in this country but the meaning contained in it will be even more tightly.
Then the extent to which Islamic elements capable of providing all the inspiration in the political arena, depending on the extent to which the Moslem people can come up with new styles that could have developed a wealth of social and political knowledge, to lay down and analyze the social transformation.
Connection with the foregoing arrangement also includes the Islamic shari'ah about the life of nation and state. Then how to form such a statement? Life of the nation, for example, are reflected in the order of the shari'ah of community (mu'asyarah) between fellow human beings. While on the life of the country, many mentioned in the history of doctrine and jurisprudence siyasa Khilafah Ar-Rashideen. For example, in the book of Al-Al-Sulthaniyah Hikam, the work of Al-Mawardi or Ya'la Abi al-Hanbali.
In the era of the Prophet. and can be ascertained Rashidun Apostles and friends in addition to being a religious leader as well as leadership of the state. The concept of Imamate which have a dual function, maintaining at the same time set the world's religions, with a target of achieving the common good, shows how closely the interaction between Islam and politics. In addition, the dual function of providing power in every human being to realize the relations of peace, both domestic and foreign.
In secular politics, religion is not viewed as a strength, but religion is only seen as something that relates to individual problems. Though functionally both religious and political forces that affect each other. In a narrow sense, there are differentiation, for example, as has been hinted at by the interpretation of Ibn Mas'ud Companions of expression uli al-Amri as umara '(the formal leader of government), which are distinguished by the clergy as religious leaders.
Political definition (as-siyasa) in Islamic fiqh according the Hanbali scholars are attitudes, behaviors, and social policies that bring the benefit. Once away from kemafsadatan, although has never given by the Prophet. Hanafiah cleric gives another meaning, namely encouraging benefit beings by providing guidance and a road rescue them in this world and the Hereafter.
For the Prophet of his people, in the opinion of this, a task that only includes inner and safety of birth. And for inheritors of the Prophet the ulama, the task includes only external affairs only. While according Syafi'iyah, politics must be in accordance with Islamic Shari'a, which is any effort, attitude and wisdom to achieve the general objectives of the Shari'a principles. Goal ranges:
1. Maintain, develop and realize the Islamic doctrines.
2. Maintaining and developing the ratio of the horizon of his people.
3. Maintaining the self (body and soul) of all the dangers and meet the needs of life, whether it is of primary, secondary or supplementary.
4. Maintaining wealth by developing the commodities business and use it without exceeding the maximum limit and reduce the minimum limit.
5. Maintain a descendant of the physical and spiritual needs.
Politics does not mean the struggle for the position of executive, legislative or judicial. More than that, he held a series of activities regarding the welfare of the people in both the physical and spiritual life, in social relations in general and civil society relations with the institutions of power. Building this kind of politics should be based on the rules of fiqh, which reads, tasharruf mamuthum bi al-imam al-maslaha (policy oriented leaders should benefit the people or society). So that civil society groups and institutions can not stand on their own power.
Relatively rapid process of Islamization in Indonesia, with the greatest number of adherents throughout the Islamic world, not separated from the assistance and protection by the authorities. In contemporary history, political development of Islam through its leaders asserted, the state or the political strength necessary structural only as an instrument to ensure the implementation of his teachings in the life of the nation and society. Often from the formal point of view of Islam has always found herself in the ambivalent situation in the country. On the one hand the formal teachings of Islam do not become the sole source of wisdom in setting the life of the country. Because this country is not an Islamic state. But the country is also not a secular state, which separates between the government and religious affairs. In such circumstances, the doctrines of Islam will serve in this life through cultural (education, mass communication, art and so on).
Islamic values as an important source in the Indonesian culture, naturally becomes the deciding factor in shaping the political culture, values, beliefs, perceptions and attitudes influence the behavior of individuals and groups in an activity and the political system. The most prominent indication of this relation that is that the fifth of the Five Principles which have been agreed to be a political ideology, all adopt the teachings and religious values. If there is deterioration of the influence of religious values of Islamic political culture, in fact what happens is secularization of political culture. It is considered more dangerous and complicated the problem, rather than formal religious and governmental structures. Although in our country will not happen secularisation functional governance structure as well as strictly religious, but political culture is not impossible can happen. Will result in even fatal, in line with changes in value systems. Due to the progress of science, technology and industrialization. This in turn will affect the formal-structural political arrangements.
It requires a balance between political kulturasi process with structural political process, in order to avoid a gap between the two processes. It is also important to avoid the suspicion that often arise from formal political elite towards political activities through cultural channels. And here the importance of culture, politics, without causing a certain vulnerability to the process of structural political development.
In Islamic doctrine, the fulfillment of justice and welfare is a must for any government - no need to label Islam - is supported by the community. Prophet. himself proclaimed the restoration effort of political culture or streamlining the management of power and called on the Muslims, especially scholars and political elites, to get to the political morality. Traditional ways to exploit the mass emotions on Islamic symbols, should be abandoned. The more important fact that organized Muslim political cadres more flexible and have a broad horizon, and have the foresight to analyze social and political issues, so in turn, groups of Muslim politicians do not always located in the suburbs.
Political insights of the laity who are still sounding paternalistic on the one hand, and interests of seeing politics as fulfillment of a moment on the other hand, reflects a real constraint. When politics is not just aspirations to uphold the interests of the state (Imamate) per se, but rather a matter; arranged in a more maslahah life to the people. Therefore, the most important thing is not the mastery of formal political structures of power by preaching the process of political culture, with a color that is more Islamic. When this occurs, then the fact sekulerlah which will be realized, and will only alienate the people from its primary purpose.

Related articles:

• Akhirnya Toh Mendukung Pansus (1)
• AL-QUR'AN (1)
• ASSIGNMENT (1)
• Bukan Membenci Yang Besar (1)
• Cerita sebuah konferensi (1)
• COMPETENCE FAMILY GUIDANCE (1)
• Dasar-Dasar Ekonomi Rakyat (1)
• Dominasi Kyai Dalam NU (1)
• Ekonomi (1)
• Kejatuhan Chavez atau Kebangkitan Demokrasi? (1)
• Kejujuran dan Keterbukaan (1)
• Konsep Dasar Pendidikan Keluarga Sakinah Dalam Perspektif Al-Qur’ān (1)
• Makalah Fungsi Media Pembelajaran Kontekstual Berbasis Informasi Teknologi (1)
• MAKALAH HUKUM ADAT WARIS (1)
• MAKALAH HUKUM WARIS (1)
• MAKALAH ILMU PENDIDIKAN (1)
• Mencintai Yang Kecil (1)
• Paham Konghuchu dan Agama (1)
• PELAJARAN BERHARGA DARI ARGENTINA (1)
• pendidikan (1)
• Penghentian Perang Berada Di Ambang Pintu (1)
• Solidaritas kita sebagai bangsa (1)
• WAHDATUL ADYAN (1)
• WARIS DALAM SEJARAH (1)

Do you like this article? Share It!