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"This study discusses the emergence of Islamic populism in Palembang in the 1950s. In the official narratives of Indonesian history, the political turbulence in Palembang that occurred in the mid-1950s is often associated with a regional Army commander-led rebellion. This research instead finds that Islamic groups played a crucial role in developing the preliminary conditions before the military group took the initiative to pull the trigger. Islamic groups, through their network of ulama, tried to unite all groups opposed to Jakarta’s leadership and communism to incorporate under one umbrella of political identity: Islam. We determine that the emergence of Islamic populism in Palembang was caused by multiple grievances: economic decline, redistribution of welfare to the region, the exclusion of Islamic groups, and the fear of communism. However, Islamic populism only succeeded in uniting factions in the Islamic community but failed to reach other groups because of the social cleavages from previous feuds."

"One of the fulcrums of change in political Islam is the relationship between traditional patterns of Islamic politics, which focus upon the pursuit and wielding of formal power, particularly with the aim of enacting of shari’a law, and the more recent emergence of dynamic social spheres of Islamic activism, which emphasise values and moral order and operate with considerable autonomy from Islamic parties. This article explores the nature of the interactions between political and social activism and identifies the ways in which more established form of political Islam are changing as a result of pressure from the social realm. It compares case studies from the Middle East and Southeast Asia, paying particular attention to Muslim Brotherhood and Salafist expressions of social and political activism in both regions. It argues that burgeoning pietistic social activism presents both challenges and opportunities to Islamic political actors, and that failure to engage with these new forces will lead to further marginalisation and the risk of declining relevance."

"Kerugian akibat selisih kurs terus dialami oleh PT Perusahaan Listrik Negara (Persero). Meskipun PLN telah menerapkan kebijkan lindung nilai sejak tahun 2015, akan tetapi berdasarkan laporan keuangan PLN periode September 2018, PT PLN masih mengalami kerugian akibat selisih kurs sebesar Rp. 17,33 triliun. Apabila masalah ini tidak ditanggapi dengan serius, maka akan berpengaruh terhadap kinerja keuangan PLN. Penelitian ini menggunakan simulasi Islamic cross currency swap untuk melihat efisiensi penerapan model Islamic cross currency swap pada PT PLN. ABSTRAK Berdasarkan fatwa DSN MUI No 96 Tahun 2015, kontrak swap merupakan transaksi hedging dengan skema spot dan forward agreement kemudian diakhiri dengan transaksi spot pada saat jatuh tempo serta serah terima mata uang. Hasil penelitian menunjukkan bahwa model Islamic cross currency swap akan optimum diterapkan pada periode 16 April 2018 dan 19 November 2018 karena aliran kas keluar dengan menggunakan kurs forward lebih rendah dibanding menggunakan kurs spot jatuh tempo. Simulasi yang dilakukan pada periode 16 April 2018 dan 19 November 2018 juga menunjukkan bahwa kebijakan Islamic cross currency swap dengan komposisi 50% forward agreement dan 75% forward agreement efisien pada periode jatuh tempo 30 hari, 90 hari, 180 hari dan 360 hari.

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ABSTRACT PT Perusahaan Listrik Negara (Persero) has been losing due to foreign exchange differences. Although PLN has implemented hedging policies since 2015, based on PLN's financial statements for the period of September 2018, PT PLN is still  losing due to foreign exchange differences of Rp. 17.33 trillion. If this problem is not taken seriously, it will affect PLN's financial performance. This study uses the Islamic cross currency swap simulation to see efficient implementation of the Islamic cross currency swap model at PT PLN. Based on the 2015 MUI DSN fatwa No. 96, the swap contract is a hedging transaction with spot and forward agreements which then ends with a spot transaction at maturity and a currency handover. The results of the study indicate that the Islamic cross currency swap model will be optimum applied in the period April 16, 2018 and November 19 2018 because the cash outflow using the forward exchange rate is lower than using the maturing spot rate. Simulations conducted on April 16 and November 19 also showed that the Islamic cross currency swap policy with a composition of 50% forward agreement and 75% forward agreement are efficient in the maturity period of 30 days, 90 days, 180 days and 360 days."

"Disertasi ini akan menjawab pokok permasalahan, bagaimana karakteristik keislaman PPP secara organisasi mengenai hubungan negara dan agama; mengapa PPP mendorong dan mengusulkan perubahan Pasal 29 dan Pasal 31; dan bagaimana interaksi politik power interplay PPP dalam meyakinkan fraksi-fraksi di MPR selama proses perubahan UUD 1945 Pasal 29 dan Pasal 31 tahun sidang 2000, 2001 dan 2002 berlangsungStudi ini menggunakan teori hubungan agama dan negara sebagai teori utama yang didukung dengan, teori ideologi partai politik, teori elite politik, teori civil society dan teori konflik dan konsensus. Metode yang akan digunakan dalam penelitian ini adalah metode kualitatif dengan jenis penelitian bersifat deskriptif analisis, untuk menggambarkan perjuangan politik PPP. Sumber data berdasarkan wawancara mendalam dengan para tokoh yang terlibat secara langsung dalam proses perubahan UUD 1945. Sedangkan data sekunder diperoleh melalui penelusuran dokumen PPP dan MPR RI, jurnal, majalah dan koran serta data yang bersifat kepustakaan lainnya.Temuan dalam studi ini, menunjukkan bahwa karakteristik PPP selama proses Perubahan Pasal 29 dan 31 UUD 1945 ialah akomodatif simbiotik. Akomodatif PPP merupakan sikap PPP yang dapat menyesuaikan diri berdasarkan pada kepentingan ideologi politik dan kenegaraan PPP. Sedangkan simbiotik merupakan paradigma politik PPP yang menempatkan agama dan negara saling membutuhkan. Maka dapat disimpulkan sikap akomodatif simbiotik PPP ialah karakteristik keislaman PPP yang dapat menyesuaikan diri berdasarkan pada terakomodirnya kepentingan politik PPP dengan menempatkan kepentingan negara dan agama yang saling membutuhkan. Oleh karena itu, PPP bukanlah partai politik yang memiliki paradigma integralistik maupun sekuler akan tetapi memiliki kesamaan dengan partai-partai politik lainya yaitu paradigma simbiotik meskipun menggunakan atribut Islam sebagai pembeda.Dengan demikian, pendekatan teori paradigma agama dan negara Al Mawardi dan Ibnu Taimiyah, yang dielaborasi dengan teori ideologi partai politik Maurice Duverger, teori, elite politik dari Pareto, teori civil society dari Jhon Keane serta teori konflik dan konsensus Maswadi Rauf memiliki relevansi dan memperkuat terhadap hasil temuan pada penelitian ini yang menyatakan karekteristik organisasi keislaman PPP yang bersifat akomodatif simbiotik berdasarkan perjuangan elite politik PPP selama pembahasan sampai pencabutan usulan Pasal 29, setelah terakomodasinya Pasal 31 saat penetapan, menunjukkan PPP tidak memiliki perbedaan dengan partai politik lainnya terhadap paradigma agama dan negara yaitu tidak integralistik maupun sekuler. Kata Kunci : Partai Politik Islam, Partai Persatuan Pembangunan, Undang-Undang Dasar 1945.

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The objective of this dissertation is to answer three matters: 1 the characteristics of the United Development Party rsquo;s PPP Islamic perspective on organization in regards to the relations of the state and religion; 2 the reason PPP suggested changing Article 29 and 31 of the Constitution; 3 the power interplay of PPP in convincing the Parliamentary fractions in the amending process of the two articles during the 2000, 2001, and 2002 parliamentary sessions.The research utilizes the religion and state relations theory as the main theory. In addition, it is supported by the ideology theory of political parties, political elite theory, civil society theory, as well as the conflict and consensus theory. The research methodology in this dissertation adopts a qualitative approach, and the research category is characterized as descriptive-analytical mdash;in this context, it serves to depict PPP rsquo;s political struggles. Furthermore, the secondary data is obtained through journals, magazines, newspapers, other literary reviews, as well as PPP rsquo;s and the Parliament rsquo;s documents.The principal findings of this study reveal that PPP rsquo;s characteristics throughout the parliamentary sessions are accommodative and symbiotic in nature. PPP rsquo;s accommodative quality allowed them to adapt according to the party rsquo;s interest in regards to political and state ideology, while the symbiotic quality allows them to adapt according to the accommodation of its political interest by placing the intersecting interests of the state and religion. Therefore, it can be concluded that these two qualities are Islamic traits that helps the party adapt according to its political interest by placing the intersecting interests of the state and religion that is depend on one another. PPP does not have an integralistic or secular approach, but has similarities with other political parties, which is symbiotic paradigm. The distinguishing factor lies in the use of Islamic attributes.Hence, Al Mawardi rsquo;s and Ibnu Taimiyah rsquo;s state and religion paradigm approach theory, elaborated with Maurice Duverger rsquo;s political parties rsquo; ideology theory, Pareto rsquo;s political elites theory, John Keane rsquo;s civil society theory, and Marswadi Rauf rsquo;s conflict and consensus theory is relevant and supports the principal findings of this study. This study shows that the characteristics of PPP rsquo;s islamic organization, which is accomodative and symbiotic in nature during the process shows that the party does not differ from other parties in its views on the state and religion mdash;the party is neither integralistic nor secular. key word: Islamic Political Parties, United Development Party, 1945 Constitution"

"Penelitian ini bertujuan untuk memperoleh pemahaman atau gambaran tentang transformasi diri islami yang terjadi pada mu’tamir umrah. Hal yang akan diungkap meliputi proses pelaksanaan umrah, penghayatan atas pengalaman transformatif selama umrah dan juga transformasi diri yang terjadi setelah umrah pada mu’tamir umrah. Metode yang digunakan dalam penelitian ini adalah metode kualitatif. Metode ini dipilih karena isu yang diteliti merupakan salah satu isu yang sensitif. Sejumlah empat responden dalam penelitian ini dipilih menggunakan teknik purposive sampling dengan kriteria responden berusia di atas 35 tahun, pernah melaksanakan umrah dan pernah mengalami kejadian transformatif selama umrah yang kemudian diwawancarai. Hasil dari penelitian ini semua responden mengalami transformasi diri setelah melaksanakan umrah. Berbagai proses yang dilalui sebelum akhirnya sampai kepada perubahan ini antara lain persiapan sedari awal keberangkatan, selama pelaksanaan, dan akhir perjalanan umrah. Semua responden mengalami pengalaman transformatif selama umrah yang dihayati lewat beberapa tahapan. Hasil transformasi sendiri dapat dilihat dari berbagai aspek dalam kehidupan seperti aspek spiritual, aspek religius serta sosial. Dalam ajaran islam, orang-orang yang menjalankan umrah dengan baik sesuai syarat dan mampu mendapatkan perubahan ke arah yang lebih baik setelahnya dapat dikatakan sebagai umrah yang mabrur atau mencapai transformasi diri islami.

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The aim of this study is to gain an understanding of the self-transformation that occurs during umrah. This study will reveal insights into the process of performing umrah, the transformative experience during umrah, and the self-transformation which occur after umrah. Applying a qualitative approach, 4 respondents over 35 years old, having performed umrah, and having experienced transformative events during umrah were interviewed. The results of the study showed that all respondents experienced self-transformation after carrying out umrah. This change was the result of various processes that were undertaken from the beginning of departure, during the implementation, and at the end of the Umrah trip. The respondents went through several stages of transformative experience during umrah. The transformation was evident in various aspects of life, such as spiritual, religious, and social aspects."

"Semenjak kepulangan Imam Besarnya Rizieq Shihab dari pengasingan di Arab Saudi, organisasi kemasyarakatan (ormas) Front Pembela Islam (FPI) mengalami serangkaian peristiwa yang berujung pada pelarangan kegiatan ormas tersebut pada awal Desember 2020. Penelitian ini bertujuan untuk menganalisis proses pelarangan kegiatan FPI. Penelitian ini akan membahas bagaimana pemerintah menangani isu FPI setelah kepulangan Rizieq dengan pendekatan keamanan sehingga menggunakan tindakan-tindakan di luar prosedur politik. Penelitian ini menemukan bahwa pemerintah mengkonstruksi isu FPI sebagai ancaman eksistensial terhadap keamanan, kesehatan, ideologi negara sebelum mengambil keputusan untuk membubarkan ormas Islam tersebut. Pemerintah menggunakan instrumen sekuritisasi berupa peraturan dan kapasitas Lembaga serta bingkai terorisme untuk melarang kegiatan FPI.

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Since the return of its grand Imam Rizieq Shihab from exile in Saudi Arabi, Islamic Defenders Front (FPI) faced sustained pressures that led to its disbandment as mass organization in December 2020. This research attempts to understand the political disbandment by analyzing its process. The research finds that issues related to FPI was being handled as security problems, which enabled measures outside the normal bounds of political procedures. Drawing on the theory of securitization, this research argues that the government presented FPI as existential threats to public order, health, and ideology before moving to ban FPI as a mass organization. Issues related to FPI were securitized through discursive and non-discursive practices using regulatory instruments. capacity tools, and framing of terrorism."

"Hingga pertengahan abad XX terdapat perbedaan kategori ulama (ulama birokrat/ulama penghulu dan ulama non-penghulu/ulama bebas) di Palembang. Hal ini bermula dari proses birokratisasi agama, ketika sistem kekuasaan merasa berkewajiban untuk memberikan pelayanan keagamaan atau ketika kekuasaan melihat agama harus dikendalikan. Sementara itu, sejak dekade kedua abad XX banyak terjadi konflik antara ulama-ulama bebas maupun ulama birokrat Palembang yakni antara ulama bebas yang berorientasi Islam tradisionalis dan ulama bebas yang berorientasi Islam modernis. Di sisi lain, bersamaan dengan bangkitnya gerakan Islam modernis di Palembang, pada awal abad XX, berdatangan juga para ulama tradisionais lainnya yang bermukim di Mekkah. Ulama-ulama yang berfaham Islam tradisionalis ini diantaranya mulai melakukan upaya gerakan pembaharuan dalam bidang pendidikan Islam yakni dengan mendirikan lembaga berupa "Madrasah". Upaya pendirian lembaga pendidikan dengan sistem madrasah ini menunjukkan bahwa adanya unsur "pembaharuan" yang kemudian menegaskan perbedaannya dengan sistem pendidikan Islam tradisional.Kajian ini mengungkap kontinuitas tradisi keilmuan dalam bentuk penulisan karya-karya keagamaan serta pengajaran agama yang dilakukan oleh ulama bebas dan ulama birokrat setelah Kesultanan Palembang dihapus, serta peran ulama bebas dan ulama birokrat di Karesidenan Palembang di tengah wacana adanya gerakan pembaharuan Islam dan gerakan nasionalisme. Dalam perubahan-perubahan yang terjadi pada masyarakat Palembang, ulama bebas dapat dikatakan sebagai agent of change yakni tokoh yang mampu membawa perubahan sosial sebab terbukti mempunyai kemampuan yang enabling bagi lingkungannya. Sedangkan ulama birokrat dipandang tidak mempunyai kemampuan untuk melakukan perubahan-perubahan dalam masyarakat atau tidak berperan sebagai agent of change, hal ini disebabkan ulama birokrat dibatasi oleh salah satu perannya yakni sebagai pejabat pemerintah kolonial yang harus loyal terhadap aturan-aturan.

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Until the mid-twentieth century, the categories of ulama were differentiated into two types: bureaucratic ulama/ulama penghulu (headman ulama) and independent ulama in Palembang. These differences have resulted from the process of bureaucraticization of religion, when the power system feels obliged to provide religious services or when the power considers that religion must be strongly controlled. On the one hand, since the second decade of the twentieth century, the conflicts between independent Muslim ulama with their orientation on traditionalist perspectives and those with modernist perspectives took place. On the other hand, along with the rise of the Modernist movement in Palembang, in the early twentieth century, the other traditionalist scholars who lived in Mecca also took part in these movements. Scholars with traditionalist Islam perspectives partly initiated their efforts of renewal movement in the field of Islamic education by establishing the institution in the form of 'Madrasah'. This effort of establishment of educational institutions with the madrasah system demonstrates the element 'renewal' which then confirms the difference with the traditional Islamic educational system.

This study reveals the continuity of the tradition of knowledge in the form of writing works of religious matters as well as religious instructions conducted by independent scholars and bureaucratic ulama after the Palembang Sultanate had been removed, and the role of independent ulamas and bureaucraticic ulamas at the residency of Palembang in the middle of the discourse of Islamic reform movements and the nationalist movements. In the changes that occur in people of Palembang, the independent scholars can be regarded as the agent of change who is capable of bringing about social changes because it has proved to have the enabling capabilities for the environment. Meanwhile, the bureaucratic clerics are considered not to have the ability to make changes in the society, or they do not act as agent of change due to the fact that bureaucratic ulama are constrained by one of their role as the colonial government officials who should be loyal to the rules."

"In a novel approach to the field of Islamic politics, this provocative new study compares the evolution of Islamic populism in Indonesia, the country with the largest Muslim population in the world, to the Middle East. Utilising approaches from historical sociology and political economy, Vedi R. Hadiz argues that competing strands of Islamic politics can be understood as the product of contemporary struggles over power, material resources and the result of conflict across a variety of social and historical contexts. Drawing from detailed case studies across the Middle East and Southeast Asia, the book engages with broader theoretical questions about political change in the context of socio-economic transformations and presents an innovative, comparative framework to shed new light on the diverse trajectories of Islamic politics in the modern world."