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"Ikhwanul Muslimin pasca Hasan al-Banna, di isi oleh generasi lama Ikhwan yang konservatif. Generasi lama tersebut lebih berfokus pada gerakan spiritual dan berada dalam status quo. Keberadaan generasi lama Ikhwan kemudian menuai tantangan dari generasi sesudahnya. Generasi baru tersebut mengekedepankan isu penting yang berbeda dengan generasi sebelumnya. Isu penting yang diambil adalah; bagaimana keputusan internal harus dibuat; bagaimana pemimpin seharusnya dipilih; kekuatan Barat; dan fungsi gerakan. Generasi yang muncul belakangan tersebut mencoba memadukan politik Islam dengan pragmatism politik kemudian memfasilitasi perubahan bentuk gerakan. Essam El-Erian adalah salah satu tokoh pada generasi baru Ikhwan. Artikel ini disusun untuk mengetahui bagaimana pandangan Essam El-Erian terhadap nilai Islam dan demokrasi. Makalah ini disusun dengan menggunakan metode kualitatif, yaitu penulis melakukan studi literatur kepustakaan. Penulis mengumpulkan data dari sumber-sumber tertulis seperti buku-buku dan jurnal, juga tambahan dari situs-situs internet. Kemudian penulis mengelaborasi dan memberikan penafsiran terhadap fakta-fakta yang ditemukan pada data sumber dan disajikan dengan menggunakan bentuk tulisan deskriptif-analitis. Pandangan Essam El-Erian bisa diperhitungkan sebagai pandnagan Ikhwan terhadap isu politik dan demokrasi. Apakah hak tersebut hanya sekedar strategi? Namun, sepertiya Ikhwanul Muslimin berkomitmen dan siap untuk berperan aktif dalam politik demokrasi.

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Muslim Brotherhood post-Hasan al-Banna, the Brotherhood filled by the conservative older generation. The older generation is more focused on the spiritual movement and keep in the status quo. The existence of the old generation of the Brotherhood then reap the challenges of later generations. The new generation has important issues that are different from previous generations. An important issue that is taken is: how internal decisions must be made​​, how a leader should be chosen; western powers, and functions of the movement. The later generations are trying to integrate with political Islam political pragmatism then facilitate the transformation of the movement. Essam El-Erian is one of the leaders on the new generation of the Muslim Brotherhood. This article was prepared to find out how to view Essam El-Erian on Islamic values ​​and democracy. This paper was prepared by using qualitative methods, the authors conducted a literature study literature. The authors collected the data from written sources such as books and journals, as well as additional internet sites. Then the authors to elaborate and provide interpretation of the facts found in the sources of the data and presented using descriptive-analytical writing. Essam El-Erian view can be taken into account as the Brotherhood's view on political issues and democracy. Is that right just a strategy? However, seems the Muslim Brotherhood is committed and ready to play an active role in democratic politics."

"Objectives of this study are to find out how the Islamic party and the Islamic-Based party in Tasikmalaya understands and gives his perception on the implementation of the Islamic Shari'a in Tasikmalaya. Data collection is done by in-depth interviews, went into the field and direct observation with a sampling method is done deliberately (purposive sampling), while the approach to be used in this study is the symbolic interaction approach by trying to understand the meaning of human behavior in life, motives, insight, and internalization of values. Based on this research, it can be concluded that in addressing, understanding and perception of the application gives the Islamic Shari'a in Tasikmalaya, tend to be careful. This began when the Islamic party and how Islamic besed on the district understand the "religious/Islamic" as stipulated in the vision-mission Tasikmalaya regency. So far, these parties do not make sense and understand the vision and mission as the juridical basis or a gate to then apply the concept of Islamic law which was adopted by the government. This is because the parties are aware there is no legal basis which provides higher greater authority to the region to implement Islamic law as a whole."