These are precisely the issues facing the expression of Islam in the public sphere. This study shows that 4 out of 10 Muslims in Indonesia claim to be exposed to the ideology of political Islam in the public sphere. Moreover, the promotion of Islam in the public sphere can only encourage the strengthening of Islamist tendencies.
Cultural Islam
The phenomenon of the emergence of Islam in the political sphere is not a new story, but has existed since the beginning of Indonesia's independence. Introduction For him, the form of the state of Indonesia need not conform to the formal dictates of an Islamic state. Both of these organizations have thus been active in showing some of the faces of Islam in Indonesia's changing public sphere.
Political Islam (Islamism)
In Egypt, the political Islamic movement is reflected in the actions of the Muslim Brotherhood (Ikhwanul Muslimin). This question covers how Islamic issues and symbols emerge in the public sphere and the media. The purpose of this research was to represent the opinions and attitudes of the Muslim population regarding the expression of Islam in the public sphere.
DESCRIBING THE RESEARCH FINDINGS
Islamic Issues in Indonesia’s Public Sphere
A significant percentage of the public receives information about matters of Islamic economics or criminal law from the mass media. Implicit in the discussion above is that there has been contestation over the control of the public sphere. Third, perceptions of the permissibility or otherwise of the use of violence in the fight for Islam.
This is reinforced by the tendency of most celebrities to wear Islamic dress. This decree gave more political weight to Mayor Wahidin Halim so that he is in the province. The previous chapter suggested that this research demonstrated the central role of the media in presenting the face of Islam in the public sphere.
The low impact of the print media in shaping the discourse of Islam in the public sphere was also recognized by a journalist from the leading national daily Kompas. This poll gave an indication of the fluctuations in the number of people who approved of violence. In addition, almost all Muslims also accept Pancasila as the foundation of the State and the.
Many cases show the predominance of money politics in the practice of democracy after the fall of the New Order. They based their opinions on the practices of the Prophet, described in the narrations of Bukhari and Muslim. An evidence of the strengthening of religion in the public sphere is the growth of religiously characterized identity, symbols and society.
The Media Used in Expansion of Islam in
Faith and Ritual
The fact that matters of faith and ritual occupy the majority of the discourse of Islam in the public sphere can be explained by the fact that Muslims themselves generally see these two religious principles as highly significant indicators of the expression of their Islamic faith. Muslim religious expression in the public sphere on both these dimensions also attracts the least rejection from non-Muslims. This pattern can be seen both in areas where Muslims are in the minority, such as Bali, or are the majority, such as in Padang.
Musta'in recognized that there were no significant problems in proselytizing on matters of faith, as this is related to devotion to God, which is the common interest of all religious communities.1 The call to prayer through loudspeakers is also allowed by the people and Government of Bali. Similarly, an MUI chairman in Padang said that proselytizing in the public sphere mainly involved issues of faith, but also issues of religious morality. These two issues have always been an important part of the Muslim community's religious identity and expression.
Morality and Social Ethics
The dynamics and contestation The trend of wearing a jilbab is also prevalent among the Muslim community in Bali. Musta'in, chairman for Islamic Guidance at Bali's Ministry of Religion, believes that the appearance of jilbabs occurs more in the context of lifestyle than religious identity. However, the popularity of the jilbab becomes even more prominent in regions where Sharia-influenced provincial ordinances are in effect, especially those regulating Muslim dress.
Family Law, Economics and Criminal Matters
7 from 1992 enabled banks to operate according to the Sharia system of profit and loss sharing. The Islamization of law in this province took place through regulations passed under the Special Autonomy of Aceh. Offenders are punished with a minimum of six and a maximum of twelve strokes of the cane.
12 of 2003 prohibits alcoholic beverages and violators are liable to 40 strokes of the cane under traditional Sharia law.
Politics
An example of dynamism and challenge, the Golkar party's rejection of the necessity of an Islamic state, expressed by Golkar East Kalimantan president Dahri Yasin. He did not agree to Islam entering the public sphere in the form of provincial regulations because the heterogeneous composition of East Kalimantan's population meant that it would have no positive value for him or his party. Another factor is the appearance of a wide variety of Islamic symbols in the political arena, which derive more from political than religious motives.
Faris Pari, a leader in Jakarta, is the penetration of Islam into the political field only for political consumption, in the interest of a handful of people. He believes that the case in Bulukumba regency, for example, is the most recent example that illustrates this phenomenon. Thus, public energy and attention will be diverted from the failures of the regional political elite in managing social, economic and political affairs, and even from the corruption in which they are involved.
14 Nevertheless, the obvious presence of Islamic symbols in the political arena, although it attracts little public support, gains the sympathy of Muslim clerics, leaders of Islamic mass organizations and some political figures. A Muslim leader from East Java, Masdar Hilmy, acknowledges this, and sees the minority Islamic mass organizations, apart from NU and Muhammadiyah, as playing an important role in Islamic involvement in the field of politics.15 According to Ali Machsan Musa, An NU leader in East Java, these minority groups make heavy use of the print media to promote their ideas, such as through their continued production of weekly bulletins in mosques. In the event that sharia law is enforced, this kafir dzimmi must participate in its implementation.
If there was anyone who felt worried by this, it was because they thought they were suffering losses due to the Regulation.18 Support was given in the same way by Prof.
The Role of the Media
Marketable issues are those related to aspects of Islam and relevant to the daily needs of the province's Muslim readers. Islamists have only managed to annex 30 to 40 percent of the public sphere by raising issues such as Sharia law as a solution to the crises that Indonesia is suffering. However, as mentioned above, the opposition to JIL does not indicate the victory and domination of the Islamists in influencing the discourse of Islam in Indonesia's public sphere.
The figure of 19.9 percent shows that the widespread influence of Islamism in Indonesian society appears to be related to the dynamics of the relationship between Islam and the state in Indonesia's modern history. Attempts to establish a caliphate are therefore not an obligation.45 As shown above, the majority of the Indonesian community is content with using peaceful means to strive for a meaningful Islamic presence in the public sphere (80.1 percent ). Perhaps, for example, they were influenced by the success of the Shiites during the 1979 Islamic Revolution.
If it is not the Islamic revolution, then what influences the mindset of the 19.9 percent of Muslims who are willing to use violence. The Islamic oriented Muslim outlook also seems to be influenced by the spread of the jihad concept. Imam Hanafi and Imam Malik were of the opinion that apart from the face and the palms, a woman's calves could be uncovered.
3 Interview by researcher Irfan Abubakar with the editor-in-chief of the daily newspaper Singgalang, Sahrur, 27 April 2010.
ISLAM AND DEMOCRACY
They also start from the doctrine of God's sovereignty in the form of Sharia (divine law) which limits the sovereignty of people. Islam and Democracy for example, are optional and are actually determined by the family of the murdered person. It can bring about divisions and cause oppositional movements such as the Christianization of the public sphere, especially in areas where Christians are the majority.
In that country, pluralism – in the sense of the permissibility of alternative opinions, difference and opposition – is not recognized, because the country is the agent of a divine and absolute God. This means that in Habermas' ideal of the public sphere, all parties must be open to a variety of discourses. As the holder of a mandate from an enlightened public, the mass media should also be independent of the State, the market and other actors in the public sphere who may co-opt it.
Therefore, the understanding of criminal law must be highly contextual and not taken literally. The level of public acceptance of the penetration of Islam into the public sphere is also high, especially in relation to the issues that cultural Islam often raises. In the last five years, for example, the use of headscarves among Muslim women has increased significantly.
A number of factors produced a positive correlation between the intrusion of Islam into the public sphere and the orientation of the public towards the views of the Islamist group mentioned above. Conclusions The Indonesian Republic with Pancasila as the final form of the state, based on the perspectives of Islam. He is now the Coordinator of the Islam and Human Rights Program at CSRC UIN Syarif Hidayatullah, Jakarta.
CONCLUSIONS
