DASAR DASAR ISLAM AL MAUDUDI PDF

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Dasar-Dasar Islam by Abul A'la al-Maududi. Published by Pustaka in dasar-dasar ajaran Islam yang diakui pada umumnya, tetapi tidak menutup pintu Pemikiran Politik Islam Abul Ala Al-Maududi dengan Pemikiran dan Gerakan. Al-Maududi - Asas-asas nvilnephtalyca.gq Cargado por Al Download as PDF, TXT or read online from Scribd. Flag for Al Aiman ยท Al Maududi Dasar Dasar Islam.


Dasar Dasar Islam Al Maududi Pdf

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Sign in. Loading. Beliau juga telah menulis buku bertajuk al-Jihad fi al-Islam ("Jihad dalam Maulana Maududi mahu melaksanakan dasar-dasar Islam yang syumul, Islam. Books of Abul A'la al-Maududi ( Kb zip). Islam Dasar-dasar Islam ( Kb pdf) Tanggungjawab Pemuda Islam Hari Ini ( Kb pdf).

This paper attempts to trace the conceptual understanding of Hizbut Tahrir Indonesia HTI regarding the basic elements of science which includes worldview and epistemology.

Its position in constructing Islamic political-economic methodology is also the major topic. There are differences in the vision, epistemology and framework of Islamic political-economic methodology from those of the West. These differences lead to the differences of scientific development. At the level of praxis, it also creates differences in policy determination. Meanwhile, logic, coherence and consistency are important prerequisites for the scientific approach. Islamic political economics must be studied with our own worldview and epistemology.

However, hand, we cannot deny the role and position of political and economic science in the process of developing Islamic political economy.

Kedudukannya dalam mengkonstruk metodologi ekonomi-politik Islam juga menjadi topik utama. Terdapat perbedaan- perbedaan dalam visi, epistemologi dan kerangka metodologi ekonomi-politik Islam dengan Barat.

Konsekuensi-konsekuensi dari perbedaan tersebut mengakibatkan adanya perbedaan pada bangunan keilmuan. Pada level praktik, hal itu juga menimbulkan perbedaan dalam penentuan kebijakan. Sedangkan logika, koherensi dan konsistensi menjadi prasyarat penting bagi pendekatan ilmiah.

Dasar-Dasar Islam

Ekonomi-politik Islam harus dikaji dengan worldview dan epistemologi yang kita miliki. Namun, di sisi lain, kita tidak dapat menafikan peran dan posisi ilmu politik dan ekonomi sekarang dalam proses pengembangan ilmu ekonomi-politik Islam.

Studi epistemologi politik- ekonomi HTI ini mencangkup tentang intervensi dan peran negara dalam perekonomian, khususnya dalam hal kebijakan publik. Because of its harsh ideology, HT is then under the pressure in almost all countries. HTI takes advantage of the momentum of openness and freedom of the reform era to introduce its ideas openly to the public. Mustofa is a scholar and lecturer at the UI literature faculty. While Abdurrahman came from Lebanon who migrated to Australia, and then settled in Indonesia to teach at a pesantren in Bogor.

See, M. The dissolution of HTI by the government does not mean shutting down their movements. HTI has had a bitter experience as an underground movement , so it is very likely that their movements will use their old patterns. Regarding this background, studies on the thoughts of HTI are still important to be conducted because HTI is a trans-national organization.

More specifically, this paper tries to examine their mind framework in the economic-political aspect, namely epistemology of economic development. The limitations put forward by the Islamic economists in general indicate that differences between Islamic economic and the conventional one lay in the Islamic worldview. The implementation of the limitation on Islamic economics as mentioned above, will give the impression that Islamic teachings have their own concepts regarding economics.

Ismail Yusanto dan M. In other words, for most Muslim economists, conventional economic theories will still remain to be a discourse for Islamic economics. The Islamic economic theory of HTI is very different from the above-mentioned mainstream of thought.

Islamic economics must be distinguished or separated from conventional economics because of its different worldview. With regard to Islamic economics, HTI offers new ideas about the epistemological dichotomy between economics and the economic system. Meanwhile, the study of economic systems includes the way to obtain, to use and to distribute goods and services. Thus, this is clearly different from the economic system that is specific, influenced by certain views of life and built from a particular faith.

The discussion of economics is universal, so that it is in line with the development of the contemporary science and technology.

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Therefore, it can be understood that this economics is not influenced by a particular ideology or worldview.

In some ways, philosophy and modern science can be adopted and adapted, but the differences in epistemology and worldview must be realized. Unlike Western neo-liberalism, revelation is recognized as one of the sources of knowledge in addition to the other sources.

The epistemology of Islamic science is closely related to the structure of metaphysics which has been formulated in revelation, hadith, reason, empirical experience and intuition. This shows that in the view of Islam, science is a product of fikih or understanding. Value-free scientific classification is universal science which means that knowledge becomes a necessity for every human being.

Whereas sciences concerning with the interests of the community and social order, or in the definition of HTI, knowledge includes the system saqafah , so that sciences must be affected with sharia values.

The classification of scientific approach into religious and secular studies, according to the supporters of Islamization, resulted in a malaise of the ummah. This downturn was triggered by the flow of secular-religious duality in the Islamic education system. Can Muslim societies develop the economy by following the capitalist, socialist and derivative systems, by means of adaptation?

Is it necessary to reconstruct political economy by using assumptions, ideas and patterns that are unique to the development of Muslim societies? In this context, Islam does not fully distinguish between secular and sacred things. This condition as according to HT lasted until the end of the Ottoman Turkish dynasty in This argument is in line with Ibn Taimiyyah showing that sharia provisions cannot be realized without the existing of state.

The difference is that he does not consider the khalifah as a form of government that must be followed. The khalifah cannot be dismissed by the people or representatives of the people.

Without any real indication of leadership that is contrary to sharia, succession is not justified. However, they do not deny the importance of correction, criticism and advice to the khalifah through certain mechanisms. He is even required to be consistent with the method he has chosen as well. Zaman itu ,Maulana Maududi mula menterjemahkan buku berbahasa Arab dan bahasa Inggeris ke bahasa Urdu.

Al-Jihad fi al-Islam merupakan karya termasyhur beliau. Bidang penulisan beliau ialah tentang Islam , konflik antara Islam dengan Imperialisme dan modenisasi.

Beliau mengemukakan penyelesaian Islam dan Islam ada jawapan bagi setiap permasalahan masyarakat Islam yang dijajah.

Matlamat pusat pendidikan ini ialah melahirkan pelajar yang mempunyai falsafah politik Islam. Maulana Maududi mengkritik habis konsep-konsep Barat seperti nationalisme , pluralisme and feminisme di mana semua idea ini adalah alat Barat untuk menjajah umat Islam.

Beliau mencadangkan dunia Islam berdikari , jihad "berjuang" sehingga berjaya menegakkan negara Islam yang syumul. Maududi telah menterjemah dan mentafsir Qur'an ke bahasa Urdu dan menulis banyak artikel berkenaan udang-undang Islam dan kebudayaan masyarakat Islam.

Tindakan Politik[ sunting sunting sumber ] Tahun , Maulana Maududi mengasaskan pertubuhan Jamaat-e-Islami untuk mengembangkan Islam sebagai satu cara hidup di Asia Selatan. Beliau terpilih sebagai Presiden Jamaat dan sekali lagi terpilih sehingga dan bersara dengan alasan kesihatan. Maududi tidak menyokong idea penubuhan negara Pakistan sebuah negara Islam yang terpisah daripada India.

Beliau mula membina negara dan masyarakat Islam yang ideal sebagaimana wawasannya dahulu. Beliau tidak senang dengan dasar sekular dan mahu pemimpin Pakistan yang komited Islamik. Maka Maulana Maududi ditahan dan dipenjarakan berikutan ucapan dan tulisannya yang mahukan Islam tulen.

Tahun , risalah Maulana Maududi disebarkan yang mengkritik Ahmadiah sebagai tidak Islamik. Akhirnya menimbulkan rusuhan dan tunjuk perasaan di Pakistan. Mahkamah tentera menjatuhi hukuman mati ke atas beliau. Beliau enggan merayu dan rela menerima ketentuan daripada Allah.

Sebaliknya merayu dibebaskan berucap.

Namun kemudian kerajaan tentera tidak melaksanakan hukuman mati ke atas beliau. Maulana Maududi mahu melaksanakan dasar-dasar Islam yang syumul, Islam sebagai cara hidup dan menolak cara hidup Barat. Matlamat pusat pendidikan ini ialah melahirkan pelajar yang mempunyai falsafah politik Islam. Maulana Maududi mengkritik habis konsep-konsep Barat seperti nationalisme , pluralisme and feminisme di mana semua idea ini adalah alat Barat untuk menjajah umat Islam.

Beliau mencadangkan dunia Islam berdikari , jihad "berjuang" sehingga berjaya menegakkan negara Islam yang syumul. Maududi telah menterjemah dan mentafsir Qur'an ke bahasa Urdu dan menulis banyak artikel berkenaan udang-undang Islam dan kebudayaan masyarakat Islam.

Tindakan Politik[ sunting sunting sumber ] Tahun , Maulana Maududi mengasaskan pertubuhan Jamaat-e-Islami untuk mengembangkan Islam sebagai satu cara hidup di Asia Selatan. Beliau terpilih sebagai Presiden Jamaat dan sekali lagi terpilih sehingga dan bersara dengan alasan kesihatan. Maududi tidak menyokong idea penubuhan negara Pakistan sebuah negara Islam yang terpisah daripada India. Beliau mula membina negara dan masyarakat Islam yang ideal sebagaimana wawasannya dahulu.

Beliau tidak senang dengan dasar sekular dan mahu pemimpin Pakistan yang komited Islamik. Maka Maulana Maududi ditahan dan dipenjarakan berikutan ucapan dan tulisannya yang mahukan Islam tulen. Tahun , risalah Maulana Maududi disebarkan yang mengkritik Ahmadiah sebagai tidak Islamik.

Akhirnya menimbulkan rusuhan dan tunjuk perasaan di Pakistan. Mahkamah tentera menjatuhi hukuman mati ke atas beliau. Beliau enggan merayu dan rela menerima ketentuan daripada Allah.

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Sebaliknya merayu dibebaskan berucap. Namun kemudian kerajaan tentera tidak melaksanakan hukuman mati ke atas beliau. Maulana Maududi mahu melaksanakan dasar-dasar Islam yang syumul, Islam sebagai cara hidup dan menolak cara hidup Barat. Islam adalah satu agama lengkap untuk umat Islam. Umat Islam mestilah menjadikan al Quran sebagai rujukan dan mengikut semua aspek kehidupan Nabi Muhamad. Konsep ini merupakan alasan utama beliau menentang perpisahan Pakistan daripada India.

Baginya Islam boleh hidup, berkembang dan berkreasi di mana sahaja.Yusanto insisted that the role of the state in the economy is part of the Islamic economic system which is determined and limited by sharia laws. Beliau menyatakan umat Islam hendaklah berjihad sebagai satu strategi pembangunan umat.

Abul Ala Maududi

These differences lead to the differences of scientific development. Meanwhile, the study of economic systems includes ways to obtain, utilize and distribute goods and services, so that this type of study is influenced by a particular ideology or worldview. Bukti kebenaran nabi adalah mukjizat.