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Journal articles on the topic 'Islamic philosophy (falsafa)'
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Tahqiq, Nanang. "Definisi dan Konsepsi Falsafah Islam." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 2 (December 30, 2015): 181. http://dx.doi.org/10.20871/kpjipm.v5i2.140.
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Abstract : This academic manuscript intensely and scrupulously examines convolutions within the definition of Islamic Philosophy. Entirely numerous genres of meanings on the Islamic falsafa lavishly subsist, and the writer has uncovered thirteen outlooks. Each of them holds its own reason, intention and locale background. Apart from definition, the article portrays polemics and paradoxes dealing with terms of falsafa renowned in the Indonesian common parlance. Finally, it considers at a glance the meaning of the Western philosophy just to discuss a juxtapose with Islamic falsafa. Keywords : Meanings, Concepts, Terms. Abstrak: : Naskah akademik ini membedah secara mendalam dan komperhensif kompleksitas terkelindan definisi falsafah Islam. Terdapat berbagai macam makna, dan penulis menemukan sebanyak tiga belas batasan. Masing-masing batasan memunyai alasan dan latarbelakang tersendiri. Selain definisi, sang artikel juga menyibak kontroversi dan paradoks melingkupi istilah-istilah dikenal dalam falsafah Islam di Indonesia. Konsekuensi penelitian ini pada akhirnya mengimbas guna menyoal definisi dimiliki falsafah Barat.Kata kunci : Makna, Konsep, Istilah.
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CRUZ HERNÁNDEZ, Miguel. "Siete interrogantes en la historia del pensamiento." Revista Española de Filosofía Medieval 10 (October 1, 2003): 69. http://dx.doi.org/10.21071/refime.v10i.9249.
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In the answer to seven questions, the author resumes what is essential in the philosophical and religious thought of Islam: When the Falsafa (Philosophy) begins and ends; what was Avicena's contribution; the question whether Islamic religion includes the mystical union; the difficulties to understand Ibn Jaldun; whether Islam is another species of reason.
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Bektovic, Safet. "Tradition and Modernity in Contemporary Islamic Philosophy." Tidsskrift for Islamforskning 9, no. 1 (February 5, 2017): 16. http://dx.doi.org/10.7146/tifo.v9i1.25343.
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In the aftermath of the cultural renaissance movement (naḥḍa), especially during the second half of the 20th century, philosophy succeeded in regaining the status it enjoyed in medieval times as an important part of the Muslim intellectual discourse. In recent decades, philosophical thought (falsafa) has gained more prominence and relevance, especially with regard to the Islamic debate about the role and function of the Islamic tradition in the contemporary modern world. In this debate, Muslim philosophers deal with various questions and issues, foremost among them: the concept of knowledge, the wider question of reform (iṣlāḥ), and the relationship between religion and secularism. How Muslim thinkers and philosophers understand the questions and how they answer them vary widely, depending on their methodological approach to these issues - metaphysics, historicity, hermeneutics, and deconstruction – as well as their different positions regarding the role of philosophy in relation to contemporary Islām in general and its role in understanding the Islamic tradition’s relation with modernity in particular. The aim of this paper is to shed some light on the methodological diversity in contemporary Muslim philosophy, through readings of the work of four thinkers.
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Ibrahim, T., and N. V. Efremova. "On Ibn Rushd’s critics of Asharite Kalam." Minbar. Islamic Studies 11, no. 3 (December 24, 2018): 553–62. http://dx.doi.org/10.31162/2618-9569-2018-11-3-553-562.
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The article is in fact an introduction to the treatise by the last prominent representative of Islamic philosophy (falsafa) Ibn Rushd (Averroes 1126–1198) al-Kashf `an manahij al-adilla fi `aqa’id al-milla (“On the Methods of Proof for the Principles of Creed”) translated from Arabic into Russian. The authors identify the place of this work within the framework of Ibn Rushd's theological and philosophical heritage. They see in this treatise the philosopher’s Credo where he brings forward the rational foundation of Islamic dogmatics. This foundation lays within the argumentation of the Holy Qur’an as the alternative of the methods of Kalam. They also highlight the basic principles of Ibn Rushd’s criticism of the Asharites, in the first instance the concept about the five modes of argumentation and the concept of allegorical exegesis, an original version of which was elaborated by Ibn Rushd himself.
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Djuric, Drago. "Kalam cosmological argument." Filozofija i drustvo 22, no. 1 (2011): 29–51. http://dx.doi.org/10.2298/fid1101029d.
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In this paper it will be presented polemics about kalam cosmological argument developed in medieval islamic theology and philosophy. Main moments of that polemics was presented for a centuries earlier in Philoponus criticism of Aristotle?s thesis that the world is eternal, and of impossibilty of actual infinity. Philoponus accepts the thesis that actual infinity is impossible, but he thinks that, exactly because of that, world cannot be eternal. Namely, according to Philoponus, something can?not come into being if its existence requires the preexistence of an infinite number of other things, one arising out of the other. Philoponus and his fellowers in medieval islamic theology (Al-Kindi and Al-Ghazali), called kalam theologians, have offered arguments against the conception of a temporally infinite universe, under?stood as a succesive causal chain. On other side, medieval islamic thinkers, called falasifah /philosophers/ or aristotelians (Al-Farabi, Avicenna, and Averro?s), have offered arguments in favor of Aristotele?s conception of the eternity of the universe. Decisive problem in disccusion between kalam i falsafa medieval muslim thinkers was the problem of infinity. They have offered very interesting arguments and counterarguments about concept of infinity. In this paper it will be presented some of the crucial moments of that arguments.
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Hammed, Nora Jacobsen Ben. "AS DROPS IN THEIR SEA: ANGELOLOGY THROUGH ONTOLOGY IN FAḪR AL-DĪN AL-RĀZĪ’S AL-MAṬĀLIB AL-῾ĀLIYA." Arabic Sciences and Philosophy 29, no. 2 (August 12, 2019): 185–206. http://dx.doi.org/10.1017/s0957423919000031.
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AbstractIn this article, I examine key passages from the Aš῾arite theologian Faḫr al- Dīn al-Rāzī’s (d. 606/1210) final work, Al-Maṭālib al-῾āliya (“ The lofty inquiries ”), in order to theorize Rāzī’s cosmology and angelology. In his attempt to prove the existence of these beings, Rāzī divides reality into material and intelligible realms. Angels, which signify the celestial intellects and spheres, exist as non-space-occupying beings and represent an aspect of the intelligible world. Of these, some are associated with celestial bodies, and others are entirely unassociated with materiality. I then present evidence for the possibility that Rāzī believed that these celestial spiritual beings are pre-eternal with God. These positions indicate a certain degree of conceptual continuity with the falsafa tradition, and reflect al-Ġazālī’s (d. 505/1111) previous integration of the philosophical structure of reality into some of his texts. Additionally, one may look to other philosophical currents that developed in the Islamic world beyond the falāsifa, and connect Rāzī’s cosmology to both the Hermetic tradition and the Epistles of the Iḫwān al-Ṣafā᾿.
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Fraiture, Pierre-Philippe. "Statues Also Die." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 45–67. http://dx.doi.org/10.5195/jffp.2016.757.
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“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first (self-appointed) exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin (Primitive Man as Philosopher, 1927) and Vernon Brelsford (Primitive Philosophy, 1935) were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die (Marker, Resnais, and Cloquet), Bantu Philosophy (Tempels), The Cultural Unity of Negro Africa (Cheikh Anta Diop), and It For Others (Duncan Campbell) - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt (Obenga 1973, 1990) and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca (Mudimbe and Nkashama 1977), to “falsafa”-practising Islamic thinkers (Diagne 2008; Jeppie and Diagne 2008), from the Ethiopian tradition of Zera Yacob and Walda Heywat (Sumner 1976), to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher (Hountondji [1983] 1996).
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Ibrahim, Bilal. "Beyond Atoms and Accidents." Oriens 48, no. 1-2 (June 8, 2020): 67–122. http://dx.doi.org/10.1163/18778372-04801004.
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Abstract This article explores a novel approach to the analysis of the external world in postclassical Ashʿarite kalām. While discussions of physical reality and its fundamental constituents in the classical period of Islamic thought turned chiefly on the opposing views of kalām atomism and Aristotelian hylomorphism, in the postclassical period kalām thinkers in the Ashʿarite tradition forge a new frame of inquiry. Beginning most earnestly with the philosophical works of Fakhr al-Dīn al-Rāzī, a critical approach is developed addressing received views in ontology, including the relation of substance to accident, the status of Aristotelian form and matter, and part-to-whole relations. Drawing on Rāzī’s al-Mulakhkhaṣ and al-Mabāḥith, kalām thinkers develop several concepts to distinguish arbitrary or mind-dependent (iʿtibārī) composites (‘man-plus-stone’) from non-arbitrary composites (e.g., tree, paste, and house). Most notably, they adopt a substance-plus-accident ontology in opposition to the Aristotelian hylomorphism of falsafa. The mutakallimūn will conceive of composites as possessing ‘real unity’ (ḥaqīqa muttaḥida) while dispensing with the explanatory and causal role of Aristotelian substantial forms.
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Zaripov, Islam, and Marat Safarov. "Мусульманский книжник советской Москвы: библиотека имама Ахметзяна Мустафина." Islamology 7, no. 2 (December 31, 2017): 119. http://dx.doi.org/10.24848/islmlg.07.2.06.
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The article summarizes some material on the study of the imam-khatyb of Moscow Cathedral Mosque Ahmetzyan Mustafin’s library (1902– 1986). The analysis of Mustafin’s book collection is determined not only by purely bookish interest, but also by the intention to study more thoroughly the daily life of a prominent Muslim religious figure of the Soviet times, his reading interests, his attitude to the book culture, his approach for collecting religious and reference literature. The chronological scope of the collection includes books and manuscripts up to the late eighteenth century — and until the 1970s and early 1980s. Mustafin’s library contains books in Arabic, Turkish, Tatar and Farsi. It also covers various spheres of Muslim theology — Qur’anic exegetics (tafsir), prophetic traditions (hadith), the biographies of the Prophet and his companions (sira), history (tarih), religious law and its methodology (fiqh wa usul al-fiqh), morality (akhlaq), mysticism (tasawwuf) and philosophy (falsafa). Dictionaries occupy a significant place, as well as various editions from the 1960–80s (for example, Qur’an commentaries) brought from foreign trips or received as a gift from foreign guests. Of interest are Tashkent editions of the Qur’an — the fact that expands the idea of Islamic institutions existence in the USSR. We also tried to keep track of the marginal notes on the books.
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Erlwein, Hannah C. "Proving God's Existence? A Reassessment of al-Rāzī’s Arguments for the Existence of the Creator." Journal of Qur'anic Studies 19, no. 2 (June 2017): 31–63. http://dx.doi.org/10.3366/jqs.2017.0283.
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Arguments for God's existence, it has often been argued in the secondary academic literature, form an essential part of classical Islamic theology (ʿilm al-kalām) and philosophy (falsafa). In the past decades, numerous scholars have dealt with what could be termed the Islamic discourse on arguments for God's existence, and have commonly analysed these arguments making recourse to Immanuel Kant's (1724–1804) categorisation of such arguments as cosmological, teleological, or ontological. The great Ashʿarī theologian Fakhr al-Dīn al-Rāzī (d. 606/1210) is, unsurprisingly, seen as no exception to this: he, too, has been regarded as a participant in the aforementioned discourse, and in several of his major kalām works he introduces four methods to ‘prove the existence of the creator’. In this article, I will, however, argue that al-Rāzī had no concern for proving God's existence; the arguments in his kalām works, which, in the secondary academic literature, have been described as seeking to prove that God exists, it shall be suggested, serve a different purpose. This shall become clear when al-Rāzī’s commentary on the Qur'an, al-Tafsīr al-kabīr, is taken into account. Previous studies of al-Rāzī’s (alleged) arguments for God's existence have only focused on his kalām works proper, however, in the Tafsīr al-Rāzī not only presents the very same four kalām methods to ‘prove the existence of the creator’ and stresses that they originate in Qur'anic forms of argumentation, but he also places them in a thematic context which, in his theological works, is oftentimes lacking. This article therefore clarifies the objective underlying al-Rāzī’s arguments for the existence of the creator and explains their significance in his broader theological thought.
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Tahqiq, Nanang. "Literatur Falsafah Islam di Indonesia Buah Karya para Penulis Indonesia." Jurnal Lektur Keagamaan 13, no. 2 (December 20, 2015): 313. http://dx.doi.org/10.31291/jlk.v13i2.229.
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This article portrays, and all together, provides a map and illustration of literatures of Islamic philosophy in Indonesia, from the earlier moment when they appeared. This enquiry scrutinizes the subject by using analytical sequence, i.e. to present the books of Islamic Philosophy in Indonesia sequentially based on their first publication. In order to elucidate distinctively about Islamic philosophy, this study differentiates three terms:1) Islamic philosophy, 2) Islamic philosophy in Indonesia, and 3) Indonesian Islamic philosophy. This study deduces that Islamic philosophical literatures have not revealed the basic matters of Islamic philosophy.
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Mochamad Su’eb. "Philosophical Approaches In Islamic Studies." EDUTEC : Journal of Education And Technology 1, no. 2 (March 30, 2018): 100–105. http://dx.doi.org/10.29062/edu.v1i2.9.
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The aim for this article is to know about A philosophical approach and about a contemporary philosophy approach in Islamic studies. This study used literature review. The results showed that there are three types of modern philosophical approaches used in Islamic studies, namely: hermeneutics, philosophical approach, and Falsafi Tafsir approach.
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El Firdausy, Syarifah Wardah. "Hakikat Tuhan: Kajian Pemikiran Islam dalam Falsafah Jawa." SHAHIH : Journal of Islamicate Multidisciplinary 2, no. 1 (June 21, 2017): 97. http://dx.doi.org/10.22515/shahih.v2i1.684.
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Islamic thought in the Javanese philosophy of the concept of God begins with the existence of three continuities between (1) the background of Islamization in Indonesia, through cultural approaches, (2) philosophical phrases in the Javanese philosophy as a part of the characteristic Javanese literary works that are educational (didactic) and sublime (piwulang), and (3) the similarity between the concept of tri hita wacana means harmonious relationship of man with God (habluminallah) in Islamic teachings related to the concept of insan kamil. This study uses qualitative methods based on literature study data and descriptive analysis as a whole (integral). The results obtained from this study is the similarity of thinking between the philosophical expressions of Java in the Javanese philosophy with Islamic thought in the verses of the Qur'an as part of the teachings of Islam in understanding the three concepts of the nature of God that is (1) the concept of tan kena kinaya gapa means that God cannot be imagined circumstances and forms, but the absolute power, (2) the concept of Gusti Allah orah sare means God is not sleeping and always awake in every period; Understanding of the concept raises an attitude of being cautious in acting, acting, and fully aware of God's supervision, and (3) the concept of sangkan paran which has an understanding that the beginning of the creation of man and the universe comes from God (sangkan) and the end of creation Man and the universe will return to God (paran).
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Tamtowi, Muhammad. "KESELARASAN ANTARA SYARIAH DAN FALSAFAH Studi Pemikiran Ibn Rusyd dalam Kitab Fasl al-Maqal." Jurnal Ilmiah Islam Futura 11, no. 1 (February 3, 2017): 1. http://dx.doi.org/10.22373/jiif.v11i1.60.
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Reason and revelation dichotomy has strengthened the stigma of Islamic thoughts. The use of reason is often suspected as a source of error. Philosophy as a method of rational thinking as the problem accused of infidelity. Ibn Rushd particpated in the arena of scientific debate with the brilliant idea of harmonizing between shari’ah and philosophy. For Ibn Rushd, the shari’ah and philosophy are not mutually contradictory. Instead, they are best friends which reinforce each other and strengthen the Islamic Pillars.
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Badruzaman, Badruzaman. "Manusia dalam Tinjauan Falsafah Pendidikan Hasan Langgulung." Ta'dibuna: Jurnal Pendidikan Islam 6, no. 1 (November 4, 2018): 118. http://dx.doi.org/10.32832/tadibuna.v6i1.1338.
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Hasan Langgulung is one of the Southeast Asian Muslim thinkers who devoted much attention to the Islamization of Science, especially in the field of education and psychology. He issued to combine modern western thoughts with regard to Islam. Hasan Langgulung died on August 2, 2008 at the age of 74 years. During the time, he has made many articles and books in various languages, philosophies and Islamic studies. Like English, Arabic, Indonesian and Malay, even some of them read back to other languages like the Philippines.The journal is a library research. Data writing techniques emphasize text analysis and study, library research is done by collecting literature related to research material, whether in the form of books, magazines, articles or opinions and the primary book in this research is the book <em>of Man and Education: A Psychological Analysis and Education, Principles of Islamic Education, Islamic Education and Civilization, Creativity and Islamic Education: Analysis of Psychology and Philosophy, Islamic Education Faces the 21st Century, Some Thoughts on Islamic Education </em>by Hasan Langgulung. According to Hasan Langgulung; humans are essentially created to carry out the duty of service to the creator (<em>‘abdullah</em>) and his duty as the caliph of Allah (<em>K</em><em>hal?fatullah</em>) on the face of the earth. The purpose in humans with the religion of Islam is: (1) so that humans carry out their functions as caliphs, and (2) so that humans always serve God.
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SIDIK@MAT SIDEK, ROZIAH, AZMUL FAHIMI KAMARUZAMAN, and MOHD JAILANI ABDULAH. "Epistemologi dan Falsafah berkaitan Terapi Muzik dari Perspektif Cendekiawan Muslim." International Journal of Islamic Thought 19, no. 1 (June 1, 2021): 110–19. http://dx.doi.org/10.24035/ijit.19.2021.201.
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This article studies the comparative analysis of epistemology and philosophy of music in the Islamic civilization according to the viewpoints of medieval scholars in the Islamic civilization. The scholars selected are al-Kindi, Ikhwan al-Safa, al-Farabi and Ibn Sina. The basis of this research begins from the polemic among scholars concerning the legal status of using music, whether permissible or forbidden, due to the absence of authenticated textual proof (nas qat’i) from al-Quran and protracted debate over the authenticity of hadith on the prohibition of music. Behind the debate is that music was applied as an Islamic psychotherapy method of treatment in hospitals of the medieval Islamic civilization such as Fez Hospital in Morocco, cAdudi Hospital in Baghdad, al-Mansuri Hospital in Cairo, Nuri Hospital in Damascus, al-Arghuni Hospital in Allepo, Gevher Nesibe Hospital and Giyaseddin Keyhusrev Medical Hospital in Kayseri, Keykavus Hospital in Sivas, Turan Malik Hospital in Divrighi, Pervane Bey Hospital in Tokat, Atabey Ferruh Hospital in Cankiri, Ali bin Pervane Hospital in Kastamonu, Amasya Hospital in Amasya, Fatih Hospital in Istanbul, Edirne Sultan Bayezid II Hospital in Edirne and Suleymaniye Hospital in Istanbul. This research uses qualitative methodology and library research method by analyzing various primary and secondary sources. Research results show that there is a slight discrepancy of views between supporters of neo-Pythagorean (al-Kindi and Ikhwan al-Safa) and Aristotelian (al-Farabi and Ibn Sina) schools of thought from the epistemological viewpoint. However, in terms of philosophy, there seems to be points of similarity in the matter of enhancement of moral and spiritual values for the sake of human well-being, whether physical or spiritual.
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Maya, Rahendra. "IMPLIKASI RELASI EKSPLORATIF (ALAQAH AL-TASKHIR) DALAM PENDIDIKAN ISLAM: TELAAH FILOSOFIS ATAS PEMIKIRAN MAJID IRSAN AL-KILANI." Edukasi Islami : Jurnal Pendidikan Islam 7, no. 02 (September 6, 2018): 245. http://dx.doi.org/10.30868/ei.v7i2.285.
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AbstractThis article examines Makhjid 'Irsân Al-Kîlânî perspective on explorative relationships between human beings as servants of Allah S.W.T. with the universe or the universe that surrounds and is around them ('alâqah al-taskhîr,' alâqah baina al-insân wa al-kaun); in a frame of worship to Him ('alâqah al-'ibâdah,' alâqah baina al-insân wa Al-Khâliq). The original and pithy thought of Al-Kîlânî is primarily derived from his work entitled Al-Tarbiyah Al-Islâmiyyah Philosophy: Dirâsah Muqâranah baina Falsafah Al-Tarbiyah Al-Islâmiyyah wa Al-Falsafât Al-Tarbawiyyah Al-Mu'âshirah and Ahdâf Al-Tarbiyah Al-Islâmiyyah fî Tarbiyah Al-Fard wa Ikhrâj Al-Ummah wa Tanmiyah Al-Ukhuwwah Al-Insâniyyah supported by several other educational works. The explorative relation ('alâqah al-taskhîr) described by Al-Kîlânî is, among other things, related to the nature of al-taskhîr, the essential objective of al-taskhîr, al-taskhîr objectivity, and the implications of al-taskhîr relations.Keyword: al-taskhîr, 'alâqah al-taskhîr, philosophical, Islamic education. AbstraksiArtikel ini mengkaji perspektif Mâjid ’Irsân Al-Kîlânî tentang relasi eksploratif antara manusia sebagai hamba Allah S.W.T. dengan alam semesta atau jagat raya yang melingkupi dan ada di sekitar mereka (’alâqah al-taskhîr, ’alâqah baina al-insân wa al-kaun); dalam bingkai peribadatan kepada-Nya (’alâqah al-’ibâdah, ’alâqah baina al-insân wa Al-Khâliq). Pemikiran orisinil dan bernas dari Al-Kîlânî tersebut utamanya berasal dari karyanya yang berjudul Falsafah Al-Tarbiyah Al-Islâmiyyah: Dirâsah Muqâranah baina Falsafah Al-Tarbiyah Al-Islâmiyyah wa Al-Falsafât Al-Tarbawiyyah Al-Mu’âshirah dan Ahdâf Al-Tarbiyah Al-Islâmiyyah fî Tarbiyah Al-Fard wa Ikhrâj Al-Ummah wa Tanmiyah Al-Ukhuwwah Al-Insâniyyah dengan didukung beberapa karya edukatifnya yang lain. Relasi eksploratif (’alâqah al-taskhîr) yang dideskripsikan Al-Kîlânî antara lain berkaitan dengan hakikat al-taskhîr, tujuan esensial al-taskhîr, objektifitas al-taskhîr, dan implikasi relasi al-taskhîr.Keyword: al-taskhîr, ’alâqah al-taskhîr, filosofis, pendidikan Islam.
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Asriati, Afifah. "TARI PASAMBAHAN DAN FALSAFAH MINANG DALAM PERSPEKTIF ALIM ULAMA KOTA PADANG." Humanus 12, no. 2 (December 1, 2012): 145. http://dx.doi.org/10.24036/jh.v11i2.2164.
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The article aims to reveal the Padang Alim Ulama perspective toward Pasambahan Dance, in the context of Adaik Basandi Syara’, Syara’ Basandi Kitabullah (ABS-SBK) values. This research used qualitative approach based on teoritical perspective as conceptually embedded for reseach analysis. Interview and observation of some ulamas in Islamic organizations and higher institutions, as well as documentary techniques are used for data collecting. Data will be triangulated through member check and peer debriefing. The result shows that basically Pasambahan dance has been suited to the perspectives of the ulamas, based on the Minangkabau philosophy the ABS-SBK, both in the dancers’ moves and uniforms, although several things still needed to be fixed.Key words: Pasambahan dance, Minangkabau philosophy ABS-BSK, Padang ulamas
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Cahyono, Heri, and Novi Rahmawati. "MODEL IMPLEMENTASI NILAI-NILAI ISLAM DALAM FALSAFAH PI’IL PESENGGIRI MASYARAKAT LAMPUNG DI LABUHAN MARINGGAI." At-Tajdid : Jurnal Pendidikan dan Pemikiran Islam 3, no. 01 (September 17, 2019): 1. http://dx.doi.org/10.24127/att.v3i01.972.
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Pesenggiri Pi'il is a philosophy of life that is used as a reference for the people of Lampung from generation to generation because of the values contained therein that can have an impact on community life relationships. However, in the current era er pi'il pesenggiri philosophy has begun to erode even forgotten, so that many people do not know and understand the true meaning of pesenggiri pi'il. The results of the study can be known Islamic values in the Pesenggiri Pi'il Philosophy through its elements namely adek nickname elements there are leadership values. The element of nyimah is the value of friendship, the value of courtesy, and the value of mutual respect. The blurring element is social values and intellectual values. And the sakai samabaian element has mutual values, and ta'wun values. The implementation of the Pesenggiri Pi'il Life Philosophy in Maringgai Village is still preserved.Keywords: Values, Islam, Pi'il Penengiri
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Salam Pulungan, Abdul. "ESENSI PESERTA DIDIK: PERSPEKTIF FALSAFAH PENDIDIKAN ISLAM." Studi Multidisipliner: Jurnal Kajian Keislaman 1, no. 1 (October 28, 2015): 104–23. http://dx.doi.org/10.24952/multidisipliner.v1i1.288.
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AbstrakDalam perspektif falsafah pendidikan Islam semua orang adalah peserta didik, karena, pada kenyataannya, semua manusia selalu dalam proses pembangunan menuju kesempurnaan. Konsep pendidikan Islam tentang peserta didik, khususnya teori fitrah, menyatakan bahwa peserta didik, pada hakekatnya, ketika lahir telah membawa bakat dan potensi yang cenderung kebaikan dan kebenaran. Potensi ini pada dasarnya dapat berkembang dalam keterikatan dengan dunia luar. Sekalipun konsep teori fitrah mengakui bahwa potensi atau daya-daya yang dimiliki peserta didik secara kodrati memang memiliki keaktifan, akan tetapi membiarkannya tumbuh secara alamiah berdasarkan kodratnya sendiri, sangat memungkinkan pertumbuhannya tidak seperti yang diharapkan. Untuk mencapai hasil yang maksimal dalam proses pendidikan, seorang anak didik dituntut untuk memenuhi kode etik tertentu, baik secara langsung maupun tidak langsung. Di samping itu, seorang anak didik/peserta didik harus berniat secara ikhlas dalam menuntut ilmu, karena niat itu merupakan dasar bagi setiap amal perbuatan. AbstractIn the perspective of the philosophy of Islamic education, the fact that all people are learners. Because, in fact, all human beings are always in the process of development toward perfection. The concept of Islamic education on the learner ascertains that learners basically birth has brought talent and potential that tends to goodness and truth. These potentials can essentially develop in an entang-lement with the external world. Although the theory of fitrah recognizes that the potential or owned power learners are naturally does have liveliness, but let it grow naturally by its very nature, it is possible growth was not as expected. To achieve maximum results in the educational process, a protege required to meet certain code of conduct, either directly or indirectly. The student is intending in their studies, since the intention was to form the basis for any charity action.
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Mukhlis, Febri Hijroh. "Pergumulan Kalam Dan Falsafah “Yang Tak Kunjung Usai”: Sebuah Bacaan Kritis Pemikiran Muhammad Abid Al-Jabiri." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 12, no. 2 (October 16, 2018): 140–55. http://dx.doi.org/10.37680/adabiya.v12i2.11.
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Islamic theology and philosophy have dynamically encountered. Based on historical trace, they have built a fundamental scientific perspective. Nowadays, they have to continue interacting in critical and contributive way for the future civilization development. They cannot opposite each other and have to be in common ground in scientific methodological framework. They have now an important role in responding new issues in social, humanities, and also cultural.
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Ahmad, Agustan. "MAQĀṢID AL-SYARĪ’AH AL-SYĀṬIBĪ DAN AKTUALISASINYA DALAM NILAI-NILAI FALSAFAH PANCASILA." HUNAFA: Jurnal Studia Islamika 8, no. 2 (December 15, 2011): 217. http://dx.doi.org/10.24239/jsi.v8i2.363.217-235.
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Allah swt. sent down the syarī’ah to mankind with certain purpose. The purpose of the syarī’ah is to provide benefit to mankind and prevent them from things that are not good. However, the Muslim scholars (ulamā’) have different understanding on the purpose of the syarī’ah and the procedures of its application. Therefore, the problem maqāṣid al-syarī’ah become the object of a separate study in Islamic law. One of the Muslim scholars (ulamā’) who specifically discusses this issue is al-Syāṭibī in his book, al-Muwafaqāt. This article deals with maqāṣid al-syarī’ah of al-Syātibī and its actualization in the philosophy values of Pancasila.
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Ab. Majid, Arfah. "Burgeoning of Islamic Cultures and Lifestyles in Malaysia: Conservatism Revisited." Sains Insani 3, no. 2 (September 7, 2018): 54–59. http://dx.doi.org/10.33102/sainsinsani.vol3no2.61.
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In Malaysia, the burgeoning of Islamic cultures and lifestyles including the expansion and stringent shariah implementation, Islamic fashions and Islamic programs or events are all associated with deepening conservatism. On one hand, it is perceived as a promising development, but on the other hand it is also presumed as a threat to tolerance and moderate values endorsed by Islam. This is simply because conservatism is often misinterpreted as extreme, exclusive, discriminative and oppressive attitudes and actions. But does conservatism really reflect and promote those detrimental values? How does conservatism as a concept that often used in political and social discourse can be used as a tool to explain religious phenomena? Using content analysis, this paper attempts to uncover the concept of conservatism from the theological and philosophical perspectives and discusses the relevance of conservatism and other existing categories of Islamic thought in Malaysia. This paper proposes that conservatism is a philosophy that is against the idea of autonomy of reason without revelation. Conservatism therefore is known as “philosophy of imperfection.” Any negative attitudes or actions are not caused by conservatism, nevertheless, they are due to the sole dependence on imperfect human reason that is unaided but revelation. This finding has revisited and redefined the existing concept of conservatism and other categories of Islamic thought according to Malaysian context and consequently explains the by-product of the burgeoning of Islamic cultures and lifestyles in Malaysia. Future research should focus on empirical method to assess conservatism and its effects on Malaysian society.Keywords: Islam, cultures, conservatism, thought, Malaysia
Abstrak: Di Malaysia, kebangkitan budaya dan gaya hidup Islam termasuklah pengembangan dan pelaksanaan shariah yang ketat, fesyen-fesyen dan program-program atau acara-acara berbentuk keislaman semuanya dikaitkan dengan peningkatan konservatisme. Di satu sudut, ia dilihat sebagai perkembangan yang menggalakkan, namun di satu sudut yang lain ia dilihat sebagai satu ancaman kepada nilai-nilai toleransi dan kesederhanaan yang dianjurkan oleh Islam. Ini adalah kerana konservatisme sering disalahtafsirkan sebagai sikap dan perilaku yang ekstrim, eksklusif, diskriminatif dan opresif. Namun adakah konservatisme benar-benar mencerminkan dan mempromosikan nilai-nilai yang memudaratkan tersebut? Bagaimanakah konservatisme sebagai konsep yang kerap digunapakai dalam wacana politik dan sosial boleh digunakan sebagai alat untuk menerangkan fenomena agama? Dengan menggunakan kaedah analisis kandungan, makalah ini cuba untuk mendedahkan konsep konservatisme daripada perspektif teologi dan falsafah serta membincangkan perkaitan konservatisme dan konsep-konsep pemikiran Islam yang sedia ada di Malaysia. Makalah ini mencadangkan bahawa konservatisme adalah sebuah falsafah yang menentangi kekuasaan akal tanpa bimbingan wahyu. Oleh yang demikian, konservatisme dikenali sebagai “falsafah ketidaksempurnaan.” Sebarang sikap-sikap atau tindakan-tindakan yang negatif bukanlah disebabkan oleh konservatisme, namun ia disebabkan oleh pergantungan semata-mata kepada akal manusia yang tidak sempurna yang tidak dibimbing oleh wahyu. Penemuan ini telah menyemak dan mendefinisi semula konsep konservatisme sedia ada dan kategori-kategori pemikiran Islam yang lain bersesuaian dengan konteks Malaysia dan seterusnya menerangkan kesan tidak langsung peningkatan budaya dan gaya hidup Islam di Malaysia. Kajian akan datang sepatutnya menumpukan pada kaedah empirikal untuk menilai konservatisme dan kesannya ke atas masyarakat Malaysia.Katakunci: Islam, budaya, konservatisme, pemikiran, Malaysia
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Zayadi, Ach. "Quantum Learning dalam Perspektif Pendidikan Islam." Hikmah: Journal of Islamic Studies 13, no. 1 (May 15, 2017): 115. http://dx.doi.org/10.47466/hikmah.v13i1.84.
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The learning approach with the concept of quantum learning is a concept holding a strong philosophy that learning is a lifelong activity, which is implemented in a fun way at a class and presented with a methodology that is based on a curriculum as a blend of academic skills, physical achievements, and life skills. At a glance, this quantum approach is quite relevant to the lifelong educational philosophy that became the foundation of Islamic Education. The nature of education of Qur’an (Islam) is “rabbany” based on the first verse in the first revelation. People who carry out are also called “rabbany” who are described by al- Quran with the characteristics include teaching the book of Allah, both written (Al Qur’an) and the unwritten (the universe), and study of it continuously. This literature review will reveal another perspective on the quantum approach in optical studies of Islam.
Keywords: Quantum Learning, Islamic education
Pendekatan pembelajaran dengan konsep quantum learning adalah sebuah konsep yang memegang kuat falsafah bahwa belajar adalah kegiatan seumur hidup, diimplementasikan dalam kelas dengan cara yang menyenangkan, serta disajikan pula dengan metodologi yang didasarkan pada kurikulum yang merupakan perpaduan antara keterampilan akademis, prestasi fisik, dan keterampilan hidup (life skills). Sekilas pendekatan quantum ini sangatlah relevan dengan falsafah pendidikan sepanjang hayat yang menjadi pijakan dalam pendidikan Islam. Sifat pendidikan al-Qur’an (Islam) adalah “rabbany” berdasarkan ayat yang pertama dalam wahyu pertama. Orang yang melaksanakan juga disebut “rabbany” yang oleh al-Qur’an dijelaskan cirinya antara lain mengajarkan kitab Allah, baik yang tertulis (al-Qur’an) maupun yang tidak tertulis (alam raya) serta mempelajarinya secara terus menerus. Kajian literatur ini akan menguak persfektif lain tentang pendekatan quantum dalam optik kajian Islam.
Kata Kunci: Quantum Learning, Pendidikan Islam
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Uktolseja, Frans, Jacob Daan Engel, and Izak Yohan Matriks Lattu. "Mangayu Bagyo: Falsafah Lokal sebagai pendampingan dan Konseling Lintas Agama di Losari." Counsellia: Jurnal Bimbingan dan Konseling 10, no. 1 (May 19, 2020): 41. http://dx.doi.org/10.25273/counsellia.v10i1.5274.
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<p>Penelitian ini dimotivasi oleh fakta, <em>pertama</em> keharmonisan sosial dalam relasi Islam-Kristen di dusun Losari, <em>Kedua </em>perubahan sosial akibat arus globalisasi yang mengakibatkan kerenggangan relasi sosial di dusun Losari. Tujuan penelitian ini adalah mengkaji <em>Mangayu Bagyo </em>sebagai pendampingan dan konseling Lintas Agama di dusun Losari. Metode penelitian yang digunakan adalah kualitatif untuk menganalisis <em>Mangayu Bagyo</em> sebagai perekat dan mengharmonisasikan hubungan Islam-Kristen di dusun Losari. Teknik pengumpulan data dilakukan dengan wawancara dan observasi. Analisis data dilakukan saat wawancara terhadap hasil wawancara dan observasi sebelumnya. Hasil yang diperoleh dari penelitian ini, <em>Pertama, </em>Masyarakat dapat menyadari kekuatan falsafah lokal <em>Mangayu Bagyo </em>dalam menjaga relasi Islam-Kristen di dusun Losari. <em>Kedua, </em>bila terjadi kerenggangan dalam relasi sosial, maka <em>Mangayu Bagyo</em> dapat mengatasi dengan meningkatkan dialog dan aksi sosial.</p><p><strong> </strong></p><em><strong><em>Abstract: </em></strong>This research is motivated by the facts, firstly social harmony in the Islamic-Christian relations in Losari hamlet, Second, social changes due to the current of globalization which caused the estrangement of social relations in the Losari village.The purpose of this study is to examine Mangayu Bagyo as interfaith counseling and counseling in the Losari hamlet.</em> <em>The research method used is qualitative to analyze Mangayu Bagyo as an adhesive and to harmonize Islamic-Christian relations in the Losari hamlet.</em> <em>Data collection techniques carried out by interview and observation.</em> <em>Data analysis was carried out during the interview of the results of the interview and previous observations.</em> <em>The results obtained from this study, First, the community can realize the strength of the local philosophy of Mangayu Bagyo in maintaining Islamic-Christian relations in the village of Losari.</em> <em>Second, if there are cracks in social relations, then Mangayu Bagyo can overcome it by increasing dialogue and social action.</em>
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Embong, Rahimah, Normila Noruddin, Ab Aziz Sulaiman, Wan Ismail Wan Abdullah, and Hanif Md Lateh @ Junid. "[Integrated Curriculum Practice for Islamic Schools in Malaysia] Amalan Kurikulum Bersepadu Bagi Sekolah Islam di Malaysia." Jurnal Islam dan Masyarakat Kontemporari 17, no. 1 (May 31, 2018): 23–35. http://dx.doi.org/10.37231/jimk.2018.17.1.260.
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Islamic Education system in Malaysia has undergone a major change since 1957. The changes are continuously to occur in accordance with educational needs required by society and current situations. One of the needs is an integrated curriculum as a solution to solve the issue of educational dualism of modern secular and traditional religions. Makkah Conference 1977 as a catalyst for developing the Islamic education system that is relevant to the modern world through curriculum integration and Islamization of knowledge. This article aims to analyze the practice of integrated curriculum in two Islamic schools, namely Al-Amin and school of excellence Imtiaz based on four aspects of philosophy, curriculum content, integration methods, teaching methods and assessment methods This study is qualitative and descriptive using inductive data analysis method. The study has found that there is consistency in terms of the philosophy and objectives of both models recommended by the Makkah Conference. The study also presents findings on the core curricular content and methododogies are in line with Islamic principles and theories, however, there are some problems in term of practices. Some problem is possibly due the lack of real understanding of the integrated curriculum conceptually. This becomes a contributing factor to the continuous existence of educational dualism in education system in Malaysia
Keywords: Islamic Schools, Education in Malaysia, Integrated Curriculum, Curriculum integration, Islamic Education
Sistem Pendidikan Islam di Malaysia telah mengalami perubahan bersifat major semenjak tahun 1957. Perubahan terus berlaku mengikut keperluan pendidikan yang diperlukan masyarakat dan dipengaruhi keadaaan semasa. Satu daripada keperluan tersebut adalah kurikulum bersepadu bagi menyelesaikan isu dualism pendidikan berbentuk sekular moden dan agama tradisional. Persidangan Makkah 1977 menjadi pemangkin untuk merangka sistem pendidikan Islam yang sesuai dengan dunia moden melalui penyepaduan kurikulum dan Islamisasi ilmu. Kajian ini bertujuan untuk menganalisis pengamalan kurikulum bersepadu di dua sekolah menengah Islam iaitu Al-Amin dan Imtiaz berasaskan empat aspek iaitu falsafah, kandungan kurikulum, kaedah penyepaduan, kaedah pengajaran dan kaedah penilaian. Kajian ini bersifat kualitatif dan deskriptif menggunakan tatacara analisis data secara induktif. Kajian mendapati bahawa terdapat keselarasan daripada segi falsafah dan matlamat antara cadangan Persidangan Makkah dan dua model institusi tersebut. Kajian juga mengemukakan dapatan terhadap kandungan teras dan kaedah kurikulum selari dengan prinsip dan teori Islam, walau bagaimanapun terdapat permasalahan dari segi praktikal. Permasalahan ini mungkin berpunca daripada ketiadaan kefahaman sebenar terhadap kurikulum bersepadu secara konseptual. Keadaan ini merupakan faktor berlaku amalan dualisme secara berterusan dalam sistem pendidikan di Malaysia.
Kata kunci: Sekolah Islam, Pendidikan di Malaysia, Kurikulum Bersepadu, Penyepaduan Kurikulum, Pendidikan Islam
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Hamzah, Mohd Shafiee, Azli Fairuz Laki, Rahimah Embong, and Nik Murshidah Nik Din. "[The Implementation on Faith in Malaysia Education Policy: Analysis of The Philosophy of National Education and Islamic Hadhari] Penerapan Akidah dalam Dasar Pendidikan Malaysia: Analisis Terhadap Falsafah Pendidikan Negara dan Islam Hadhari." Jurnal Islam dan Masyarakat Kontemporari 9 (February 10, 2015): 1–9. http://dx.doi.org/10.37231/jimk.2015.9.0.79.
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This paper aims to see the extent to which the application of the elements of faith in the Philosophy of National Education in Malaysia. In fact, faith is the most basic thing in building excellent human capital. This has been proven when the revelation of the Qur'an which is rabbani (divine) has emphasized the approach from the aspect of faith as the most important basis in the construction of the Islamic community at an early stage. From this approach, the ignorant Arab society has been successfully transformed into an Ummah that sketches a very superior human civilization history. In the Malaysian context, Islam has been declared the official religion of the country. Thus, it is assumed that the element of Islamic faith has been applied into all national policies in every aspect including education. This study uses an inductive approach, national education policies are analyzed critically and a conclusion is made based on the analysis. This study found that the application of the element of faith is the core to the formation of education policies in Malaysia, especially in the National Education Philosophy which is the backbone of the education system in Malaysia and also the formation of government policies such as the Islamic Hadhari Policy.
Kertas kerja ini bertujuan untuk melihat sejauh manakah penerapan unsur akidah dalam Falsafah Pendidikan Kebangsaan di Malaysia. Hakikatnya, akidah merupakan perkara yang paling dasar dalam pembinaan modal insan yang cemerlang. Perkara ini telah terbukti apabila penurunan al-Quran yang bersifat rabbani (ketuhanan) telah menekankan pendekatan dari aspek akidah sebagai dasar yang terpenting dalam pembinaan komuniti Islam pada peringkat permulaan. Dari pendekatan tersebut, masyarakat Arab jahiliah telah berjaya ditransformasikan kepada satu Ummah yang melakar sejarah ketamadunan manusia yang sangat unggul. Dalam konteks Malaysia, agama Islam telah diisytiharkan sebagai agama rasmi negara. Justeru, diandaikan bahawa unsur akidah Islam telah diterapkan ke dalam semua dasar negara dalam setiap aspek termasuk pendidikan. Kajian ini menggunakan pendekatan induktif, dasar-dasar pendidikan negara dianalisis secara kritikal dan satu kesimpulan dibuat berdasarkan analisis tersebut. Kajian ini mendapati bahawa penerapan unsur akidah menjadi teras kepada pembentukan dasar-dasar pendidikan di Malaysia terutamanya dalam Falsafah Pendidikan Kebangsaan yang menjadi tunjang kepada sistem pendidikan di Malaysia dan juga pembentukan dasar-dasar kerajaan seperti Dasar Islam Hadhari.
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Abdullah, Fatimah, and Amira Adnan. "HAMKA’s Concept of Moderation:An Analysis." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 357–75. http://dx.doi.org/10.31436/jia.v8i0.251.
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Islam advocates balance between spiritual, emotional, and cognitive aspects of human life. Any imbalance between these aspects may tarnish the real image of Islam. Concentration on the informational and cognitive aspects of the religion and disregard of the endeavor towards excellence will create imbalance between ÊmÉn, islÉm and iÍsÉn. Likewise, Islam strikes a balance between individualism and collectivism. Man’s relationship with his Creator is the basis of moral attitude of man towards his fellow men namely, interpersonal-relationship. This is the real basis of Islamic morality or ethical system. Islam enjoins wisdom, balance, moderation and tolerance in all affairs. Moderation or balance is not only as general characteristic of Islam, but it is its fundamental landmark. This article attempts to analyze HAMKA’s Concept of Moderation based on his book “Falsafah Hidup” (Philosophy of life).
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Salamuddin, Salamuddin. "MENEGUHKAN ISLAM NUSANTARA: Nahdlatul Ulama dan Falsafah Pendidikan Pesantren Musthafawiyah." Journal of Contemporary Islam and Muslim Societies 3, no. 1 (March 14, 2019): 36. http://dx.doi.org/10.30821/jcims.v3i1.2001.
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<strong>Abstrak: </strong>Studi ini menganalisis falsafah pendidikan Pesantren Musthafawiyah. Pesantren ini telah menarik minat sejumlah peneliti, tetapi mereka belum mengungkap falsafah pendidikan yang dikembangkan dalam pesantren ini. Data kajian diperoleh dari kegiatan studi dokumen dan diperkuat dengan data yang diperoleh dari kegiatan observasi yang berkelanjutan, kemudian dianalisis dengan memanfaatkan model Miles dan Huberman. Studi ini mengajukan kesimpulan bahwa sebagaimana pesantren NU lain, Pesantren Musthafawiyah mengembangkan prinsip-prinsip <em>al-mu<span style="text-decoration: underline;">h</span>âfazhah ‘ala qadîm al-shâli<span style="text-decoration: underline;">h</span> wa al-akhzu bi al-jadîd al-ashlâ<span style="text-decoration: underline;">h</span>, tawâzun, ta‘âdul, </em>dan <em>tasâmu<span style="text-decoration: underline;">h</span> </em>dimana seluruh prinsip tersebut menjadi nilai-nilai dasar yang diterapkan dalam pembelajaran. Tentu saja, studi ini memperkuat kesimpulan sejumlah peneliti bahwa pesantren mengusung paham Islam moderat dan menolak radikalisme dalam beragama dan bernegara.<br /><br /><strong>Abstract: </strong><strong>Reaffirming <em>Nusantara Islam</em>: Nahdlatul Ulama and the Educational Philosophy of Pesantren<em> </em>Musthafawiyah.</strong> This study analyzes the educational philosophy of Pesantren Musthafawiyah, a theme that has not been properly studies by former researchers. This <em>pesantren</em> is affiliated with Nahdlatul Ulama; as a matter of fact, its founder, Sheikh Mustafa Husein, is also the founder of NU in North Sumatra. This study data was obtained through document reviews and strengthened with prolonged observation activities, then analyzed using the Miles and Huberman data analysis models. This study concludes that as with other NU <em>pesantren</em><em>s</em>, Musthafawiyah develops the principles of <em>al-mu<span style="text-decoration: underline;">h</span>âfazhah ‘ala qadîm al-shâli<span style="text-decoration: underline;">h</span> wa al-akhzu bi al-jadîd al-ashlâ<span style="text-decoration: underline;">h</span>, tawâzun, ta‘âdul,</em><em> </em>and<em> tasâmuh</em>, the principles of which have become the basic values that are applied in teaching and learning process. Of course, this study reinforces the conclusions of a number of researchers that Islamic boarding schools uphold a moderate understanding of Islam and reject radicalism in religion and state.<br /><br /><strong>Kata Kunci: </strong>NU, Musthafawiyah, Sunni, moderat, radikal, pesantren, Mandailing, Tapanuli
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Herry, Musleh. "HUKUMAN MATI PERSPEKTIF AL-QUR' AN." El-HARAKAH (TERAKREDITASI) 5, no. 2 (July 1, 2008): 83. http://dx.doi.org/10.18860/el.v3i2.5144.
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<p>The problem of capital punishment in Indonesia as a country which has Pancasila philosophy is still a discussion which caused many different views until now. This problem arises because it is considered to be "violating" human rights, it is seen from the history of punishment that the death penalty was born together with the birth of man on the face of the earth, with the legal culture of "retalism" like wolves eating wolves, in which the criminal is based on the theory of absolute revenge (absolute theory) .The death penalty in terms of Islamic religion (Shari'at Islam) death is a penalty stipulated by Shari'a Islam with the decree of Allah SWT which can not be inviolable by anybody.Only what we need to learn in this case is the terms of its implementation so as not to easily impose the judgment of the law. means that according to Islamic views, the death penalty is merupaka n criminal offenses that are formally required to be held. The death penalty that is done according to the correct Islamic religious provisions is not: contrary to the philosophy of the State, is not: contrary to the elements of Belief in God Almighty, because Islamic sha'at is a Shari'ah based on Belief in the One Supreme.</p><p> </p><p>Masalah hukuman pidana mati di Indonesia sebagai suatu negara yang mempunyai falsafah Pancasila, masih merupakan suatu pembicaraan yang banyak menimbulkan berbagai perbedaan pandangan sampai sekarang Permasalahan ini muncul karena dianggap "melanggar'' hak asasi manusia. Ditinjau dari sejarah pemidanaan, bahwa hukuman mati lahir bersamasama dengan lahirnya manusia di muka bumi ini, dengan budaya hukum "retalisme" bagaikan serigala memakan serigala. Mada masa itu berlaku pidana berdasarkan pada teori pembalasan mutlak (teori absolut). Hukuman mati ditinjau dari segi agama Islam (Syari'at Islam) sudah jelas bahwa hukuman mati itu adalah pidana yang ditetapkan oleh Syari' at Islam dengan dekrit Allah Swt yang sama sekali tidak boleh diganggu gugat oleh siapapun juga. Hanya yang perlu kita pelajari dalam hal ini adalah syarat-syarat pelaksanaannya agar tidak dengan mudah menjatuhkan putusan hukum itu. Hal ini berarti bahwa menurut tinjauan agama Islam, maka hukuman mati itu adalah merupakan pidana yang secara resmi perlu diadakan. Hukuman mati yang dilakukan menurut ketentuan-ketentuan agama Islam yang benar adalah tidak: bertentang dengan falsafah Negara, tidak: berlawanan pula dengan unsur-unsur Ketuhanan Yang Maha Esa, karena syai'at Islam mempakan syari'at yang berdasarkan Ketuhanan Yang Maha Esa.</p>
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Abdullah, M. Amin. "Lokalitas, Islamisitas dan Globalitas : Tafsir Falsafi dalam Pengembangan Pemikiran Peradaban Islam." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 2 (December 23, 2012): 329. http://dx.doi.org/10.20871/kpjipm.v2i2.36.
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<div><p><strong>Abstract :</strong> This paper attempts to consider how the history of world religions, including the history of Islamic civilization, always have, through and documenting the cultural encounter, i.e. the relationship between center and periphery and the experience of the encounter in the frontier. Two-ways relationship shaping a dyadic pattern, that is the encounter of Muslim with the local culture in which the regional and national states dimensions is being ignored, or vice versa, and also an encounter of Muslim with the nation states which forgetting the aspirations and local culture, yet to meet and to relate the two with international issues, either an encounter of religion and international community as well, is almost impossible to bring about the new problems within the dynamics of the global era today. Thus, the role of philosophical interpretation and contemporary Islamic philosophy is to provide a discern socio-cultural analysis in its interplay more complete and accurate between regional, national and mondial.</p><p><em>Keywords : Philosophical interpretaion, cultural encounters, the perma-nence, the change, univocality of being, gradation of being, maqāṣid sharī’ah, interpreted sharī’ah, Islamicate</em></p><p> </p><p><strong>Abstrak :</strong> Tulisan ini mencoba menilik bagaimana sejarah agama-agama dunia, termasuk sejarah peradaban Islam, selalu mengalami, melalui dan mendokumentasikan proses hubungan perjumpaan yang bercorak kultural (cultural encounter), baik hubungan antara pusat dan pinggir (centre and periphery) maupun pengalaman perjumpaan di wilayah tapal batas (frontier). Hubungan dua arah yang bercorak diadik, yaitu perjumpaan pemeluk agama Islam dengan budaya lokal dengan melupakan dimensi regionalitas dan nasionalitas (nation states) atau sebaliknya, juga perjumpaan pemeluk agama Islam dengan negara-bangsa (nation states) dengan melupakan aspirasi dan budaya lokal, belum lagi menghubungkan dan memperjumpakan keduanya dengan isu-isu global-internasional (world citizenship), begitu pula perjumpaan agama dan masyarakat internasional dengan menepikan keterkaitannya dengan permasalahan lokal dan nasional (nation states) hampir-hampir tidak mungkin dapat menyelesaikan masalah-masalah baru pada era digital global seperti saat sekarang ini. Di sinilah peran tafsir falsafi dan filsafat Islam kontemporer dalam memberi ketajaman analisis sosial kultural dan saling keterkaitan antara regional, nasional dan mondial yang lebih utuh dan akurat.</p><p><em>Kata kunci : Tafsir falsafi, perjumpaan budaya (cultural encounters), yang tetap, yang berubah, univokalitas wujud, gradasi wujud, maqāshid syarī’ah, interpreted syarī’ah, Islamicate</em></p></div>
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Faridah, Siti. "METODOLOGI DALAM KAJIAN PSIKOLOGI ISLAM." Jurnal Studia Insania 4, no. 1 (April 30, 2016): 69. http://dx.doi.org/10.18592/jsi.v4i1.1114.
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Initially Islamic Psychology studies and development made many Muslim scholars were spellbound by western psychology theories. They used them as a tool to analyze all sorts of phenomenon Muslim society and give the solution. It is important to remember that the Islamic Psychology concept should be built by the Muslim psychologists their selves. However, the western psychology concept is not necessarily suitable with the needs and purposes in Islam area. Because of that, the writer is interested to discuss the Islamic Psychology Methodology. Hopefully, Islamic Psychology can be an alternative way to solve Muslim society psychological problem especially and all of human being in generally. There were three approaches used by classic Muslim scholars to discuss psychic problem. They are skriptualis approach, falsafi/philosophy approach, and tasawwufi/Sufism approach. They are two studies in Islamic Psychology research; they are the theory and the method. Islam puts wahyu (divine revelation) as a religion paradigm which admits the existence of Allah in belief or in the implementation in the construction of science. Acsiologically, Islamic Psychology is built up to get the prosperity for human being. In epistemology, there is a relationship (nisbah) between mind and intuition. In ontology, it is for understanding human being as sunnatullah. Thus, al-Qur’an is the main source. Both of positivism and rationalism ideologies have different perspectives in finding the truth. Positivism believes that there is only one sensory truth. It could be observed and approved by anyone. In other side, Rationalism admits three truths. They are imperi-sensual truth, imperi-logic truth, and imperi-ethic. Both of the ideologies do not admit metaphysical and transcendental matters. As the result, the Islamic Psychology research will come true. Finally, to build up an Islamic Psychology as a branch of science, we still have so many things to do.
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Othman, Mohd Syaubari. "[ISSUES AND PROBLEMS IN HIGHER ORDER THINKING SKILLS (HOTS) OF TEACHING PRACTICES FROM IBN KHALDUN’S PERSPECTIVE] ISU DAN PERMASALAHAN (PdP) KEMAHIRAN BERFIKIR ARAS TINGGI (KBAT) DALAM AMALAN PENGAJARAN GURU MENURUT PANDANGAN IBN KHALDUN." Malaysian Journal Of Islamic Studies (MJIS) 4, no. 1 (June 9, 2020): 94–106. http://dx.doi.org/10.37231/mjis.2020.4.1.135.
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Higher order thinking skills (HOTS) is an important agenda in the education system in Malaysia today in line with the Malaysian Education Development Plan (2013-2025). Practices that integrate HOTS implementation has been across the entire subject with by sourced from levels of Bloom's Taxonomy, Anderson and Krathwohl. However, for Islamic Studies which is based on the Qur'an and Sunnah, implementation HOTS elements need to be translated through Islamic education philosophy of education that puts perfection in mind the major thrust in promoting this culture of thinking skills. The emergence of figures such as Ibn Khaldun's talk about the overall education of the mind based on the concept of God has established in the perspective of understanding diversity in this HOTS. Therefore, this study used the analysis process for analyzing the literature by examining the contents of which have in common synonym or fell within the purpose of the performance-based element of teaching higher-order thinking (HOTS). The findings resulted in four major elements in need is an integrated HOTS namely through aql tamyizi, aql tajribi, aqal nazori dan hakikat insaniyah translated through the implementation process based on the concept, integration and impact. Overall, the implementation of the PdP Islamic education should emphasize integrating HOTS guidelines have been established by Ibn Khaldun to ensure value appreciation and practice by the student meets the requirements established by the reference-based Islamic Educational Philosophy.
Kemahiran berfikir aras tinggi (KBAT) merupakan suatu agenda penting di dalam sistem pendidikan di Malaysia masa kini selaras dengan pelaksanaan Pelan Pembangunan Pendidikan Malaysia (PPPM) 2013-2025. Amalan pelaksanaan yang mengintergrasikan KBAT ini telah merentasi keseluruhan mata pelajaran bersumberkan kepada aras Taksonomi Bloom ubahan Anderson dan Krathwohl. Namun begitu, bagi mata pelajaran Pendidikan Islam yang berteraskan kepada Al-Quran dan As-Sunnah, pelaksanaan elemen KBAT perlu diterjemahkan melalui Falsafah Pendidikan Islam yang meletakkan kesempurnaan pendidikan akal sebagai teras utama di dalam memacu pembudayaan kemahiran berfikir ini. Kemunculan tokoh-tokoh seperti Ibn Khaldun yang membicarakan secara menyeluruh pendidikan akal berteraskan konsep ketuhanan telah mengwujudkan kepelbagaian di dalam perspektif kefahaman KBAT ini. Untuk itu, kajian ini menggunakan proses penganalisisan secara analisis kepustakaan dengan meneliti isi kandungan yang mempunyai kesamaan sinonim atau terangkum di dalam maksud pelaksanaan pengajaran guru berteraskan elemen pemikiran aras tinggi (KBAT). Dapatan kajian menghasilkan empat elemen utama di dalam keperluan untuk menginterasikan KBAT iaitu menerusi aql tamyizi, aql tajribi, aqal nazori dan hakikat insaniyah yang diterjemahkan melalui proses pelaksanaan berasaskan konsep, intergrasi dan kesan. Secara keseluruhannya, pelaksanaan PdP pendidikan Islam yang mengintergrasikan KBAT seharusnya menitikberatkan panduan yang telah dibentuk oleh Ibn Khaldun bagi memastikan nilaian penghayatan dan pengamalan oleh pelajar menepati kehendak yang ditetapkan berasaskan acuan Falsafah Pendidikan Islam.
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Akhmadi, Slamet, and Abu Kholish. "PRINSIP-PRINSIP FUNDAMENTAL EKONOMI ISLAM." El-jizya : Jurnal Ekonomi Islam 4, no. 1 (March 17, 2017): 97–118. http://dx.doi.org/10.24090/ej.v4i1.2016.pp97-118.
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Dalam kegiatan ekonomi Islam dikenal ada tiga falsafah, yaitu pertama semua yang ada di alam semesta ini adalah milik Allah SWT. Kedua Allah menciptakan manusia sebagai khalifah di bumi dengan kelengkapan yang sempurna agar mampu melaksanakan tugas dan mengurus serta memanfaatkan alam semesta ini untuk keberlangsungan hidup dan lingkungannya. Ketiga adalah beriman kepada hari akhir. Keyakinan ini merupakan asas yang paling penting dalam kegiatan ekonomi Islam, karena dengan keyakinan itu, tingkah laku manusia dapat terkendali, sebab ia sadar bahwa semua aktifitas ekonominya dan harta kekayaan yang didapat akan dimintai pertanggung jawabannya oleh Allah SWT. Kemudian dari ketiga falsafah tersebut melahirkan nilai-nilai dasar yang menjadi Sistem Hukum Ekonomi Islam yang di dalamnya ada prinsip yang sangat fundamental yang harus diterapkan dalam kehidupan sosial yaitu, kepemilikan, keseimbangan dan keadilan. Instrumen-instrumenya adalah zakat, larangan riba (sistem bunga), kerjasama ekonomi, jaminan sosial dan peran negara. Islam known in economic activity, there are three philosophies: first of all that there is in this universe belongs to God Almighty. Both God created man as a vicegerent on earth with a perfect completeness be able to perform tasks and take care of as well as take advantage of this universe for the survival and the environment. The third is faithful to the end. This belief is the most important principle in Islamic economic activity, because of the belief that human behavior can be controlled, because he realized that all economic activities and assets acquired will be held accountable by Allah SWT. Then from the third philosophy gave birth to the basic values that become Islamic Economic Law System in which there is a very fundamental principle that must be applied in social life, namely, ownership, balance and justice. The instruments are zakat, the prohibition of riba (interest rate system), economic cooperation, social security and the role of the state.
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Sulaiman, Rusydi. "Hakekat Pendidikan Pondok Pesantren: Studi atas Falsafah, Idealisme dan Manajemen Pendidikan Pondok Pesantren Al-Islam Kemuja Mendobarat Bangka." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 5, no. 1 (July 1, 2019): 1–29. http://dx.doi.org/10.32923/edugama.v5i1.956.
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Pondok Pesantren has a spesific tradition that is far different with other institutions. It has sub-culture relating with way of life, system of values, system of power and authority in its administration. As the oldest education (indegenous) in Indonesia, ofcourse it had given high cultural and scientific contribution for community. Then the modernization changed the sub-culture and pillars of pesantren. In fact, many changed and a few of this institution withstood and reserved. This article analyzes Pondok Pesantren Al-Islam Kemuja as an educational institution in Bangka Belitung related to its basic aspects called “Philosophy and Idealism”, consist of basic values, pesantren’s traditional and its spirit (ruh al-Ma’had), also its institutional management. There are some aspects should be strenghened in pesantren: academic, administrative, net-working and so on Al-Islam has a special colour. Beside conserving its traditional values, this pesantren should be accomodative toward next valuable thing (al-Muhaafazah ‘alaa al-Qadiim al-Shaalih wa al-Akhdzu bi al-Jadiidi al-Ashlah). It is regarding that pesantren as fortresses for the defence of Islamic community and center for dissemination of Islam including Pondok Pesantren Al-Islam Kemuja which situated at small village, Kemuja Mendobarat Bangka Kepulauan Bangka Belitung.
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Rokhim, Muhammad Maulana, Munawar Rahmat, and Cucu Surahman. "PEMIKIRAN TAN MALAKA DAN RELEVANSINYA DENGAN PENDIDIKAN ISLAM." TARBAWY : Indonesian Journal of Islamic Education 6, no. 1 (August 24, 2019): 55. http://dx.doi.org/10.17509/t.v6i1.19463.
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Abstract. Indonesian philosophy-based education is one way to face an era full of global competition. It is Ibrahim Datuk Tan Malaka, a revolutionary Indonesian independence movement who has the concept of education based on the people. This study aims to find out about Tan Malaka’s educational thinking, especially with regard to the basis, objectives, principles, material, methods and evaluation of education and its relevance to Islamic education. This research was conducted with a qualitative approach. The method used is descriptive analysis. To trace the history of Tan Malaka’s thought, a historical search method is used to find the purpose of Tan Malaka’s educational concepts with data collection techniques in the form of literature studies and library research. Based on the results of this research, it is concluded that education according to Tan Malaka is an attempt to free people from misery, oppression, and ignorance, making life more useful for themselves and their surroundings, no more caste and class differences. The relevance of Tan Malaka’s educational thought to Islamic education is found in his philosophy, bases, and objectives of education. Abstrak. Pendidikan yang berbasis falsafah bangsa Indonesia merupakan salah satu cara menghadapi era yang penuh persaingan global. Adalah Ibrahim Datuk Tan Malaka seorang revolusioner pergerakan kemerdekaan Indonesia yang memiliki konsep pendidikan yang berbasis pada rakyat. Penelitian ini bertujuan mengetahui pemikiran pendidikan Tan Malaka, khususnya yang berkenaan dengan dasar, tujuan, prinsip, materi, metode dan evaluasi pendidikan serta relevansinya dengan pendidikan Islam. Penelitian ini dilaksanakan dengan pendekatan kualitatif. Adapun metode yang digunakan adalah deskriptif-analisis. Untuk mencari jejak sejarah pemikiran Tan Malaka, metode penelusuran sejarah digunakan untuk menemukan maksud dari konsep pendidikan Tan Malaka dengan teknik pengumpulan data berupa studi literatur dan library research. Berdasarkan hasil penelitian ini diperoleh gambaran bahwa pendidikan menurut Tan Malaka adalah sebuah usaha untuk membebaskan manusia dari kesengsaraan, ketertindasan, dan ketidaktahuan, menjadikan hidup lebih bermanfaat bagi diri sendiri dan sekitarnya, tidak ada lagi kasta dan perbedaan kelas-kelas. Adapun Relevansi pemikiran pendidikan Tan Malaka dengan pendidikan Islam terdapat pada tinjauan filosofis, dasar, dan tujuan pendidikan.
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Nurhadi and Sabariyah. "THE PHILOSOPHY OF HIKMAH TASYRI’ BASED ON THE PERSPECTIVE OF SYEKH ALI AHMAD AL-JURJAWI." PETITA: JURNAL KAJIAN ILMU HUKUM DAN SYARIAH 5, no. 1 (April 1, 2020): 54–64. http://dx.doi.org/10.22373/petita.v5i1.20.
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Humans need encouragement and motivation to work and worship Allah. One of the definitions of hikmah tasyri’ is showing humans the purpose of shari'a to be motivated to implement it. The ultimate objective is that humans see worship as a necessity rather than an obligation. What the thinking framework in establishing of hikmah tasyri’ is and to what extent it is relevant to the current situation?. This study was library research using the primary book entitled hikmatu tasyri’ wa falsafatuhu, employing a descriptive analysis method. The finding indicated that al-Jurjawi argued that hikmah tasyri’ is applicable in humans’ life, as evidenced by hikmah tasyri’ definition that uses the word yaqsudu (aiming). The philosophy of Al-Jurjawi divides hikmah tasyri’ into two approaches. First, the philosophy approach consists of four principles: believing one God, implementing shari'a sincerely, commanding the good and forbidding the evil as reflected on the noble behaviour or attitude for prevention. Second, Tasyri’ approach is based on the textual source, dalil naqli, (Qur’an and hadiths), like the search of the Islamic law based on the understanding of the textual source and the use of logical thinking which are also strengthened by various approaches, namely social, health, and history. The thinking framework of al-Jurjawi in understanding hikmah tasyri’ is relevant to the current issues.
Abstrak: Manusia membutuhkan dorongan atau motivasi untuk melaksanakan suatu pekerjaan begitu juga dalam melaksanakan ibadah kepada Allah, salah satu dari pengertian hikmah tasyri’ adalah menunjukan kepada manusia tujuan yang diinginkan dari sebuah syari’at sehingga memunculkan motivasi untuk melaksanakannya. Tujuan ahirnya adalah agar manusia menjadikan ibadah sebagai kebutuhan bukan sekedar kewajiban. Lalu bagaimana kerangka berpikirnya dalam menetapkan hikmah tasyri’, dan bagaimana relevansinya dengan kondisi kekinian?. Penelitian ini adalah penelitian pustaka (library risearch) dengan sumber primer kitab hikmatu tasyri’ wa falsafatuhu. Dengan metode penelitian deskriptif analisis. Hasilnya bahwa hikmah tasyri’ menurut al-Jurjawi aplikatif dalam kehidupan manusia. Hal ini terlihat dari defenisi hikmah tasyri’ yang menggunakan kata yaqsudu (bertujuan). Falsafah al-Jurjawi menetapkan hikmah tasyri dibagi dua pendekatan: 1). Pendekatan Filosofi dengan empat kunci, yaitu mentauhidkan Allah, melaksanakan syari’at dengan ikhlas, amar makruf nahi mungkar tercermin dari akhlak yang mulia dan bertujuan untuk pencegahan. 2). Pendekatan Tasyri’ dengan berdasarkan teks dalil naqli (al-Qur’an dan hadits) atau sama dengan illat hukum, berdasarkan pemahaman yang dalam terhadap dalil naqli dan menggunakan logika berpikir dengan memperkuatnya dengan berbagai pendekatan ; sosial, kesehatan dan sejarah. Kerangka berfikir al-Jurjawi dalam memahami hikmah tasyri’ ini relevan dengan kondisi kekinian.
Kata Kunci: Falsafah, Hikmah, Tasyri’, Perspektif.
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Rohmah, Siti. "MANAJEMEN PENGEMBANGAN KECAKAPAN HIDUP UNTUK MENINGKATKAN KEMANDIRIAN SANTRI DI PESANTREN." TADBIR MUWAHHID 1, no. 2 (October 30, 2017): 177. http://dx.doi.org/10.30997/jtm.v1i2.1093.
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Penelitian ini bertujuan untuk mengetahui bagaimana manajemen pengembangan serta pendidikan kecakapan hidup dalam meningkatkan kemandirian santri serta faktor penghambat dan pendukung pengembangan kecakapan hidup untuk meningkatkan kemandirian di Pesantren Islam Hasmi Bogor.Metode penelitian ini menggunakan metode pendekatan kualitatif deskriptif.Data dikumpulkan melalui teknik observasi partisipan, wawancara dokumentasi dan triangulasi berdasarkan fenomena dilapangan. Hasil penelitian manajemen pengembangan kecakapan hidup di pesantren Islam Hasmi menggunakan dua pendekatan:1). Penerapan sistem kurikulum integrative, mengacu pada Kementerian Agama, dan Kementerian Nasional;2). Program khusus pesantren, yaitu: a) personal skill: kuliah umum, kajian kitab, b) sosial skill: pelatihan da’iyah, muhadatsah dan kerja bakti, c) akademik skill: bahsmul masail, d) vokasional skill: proyek tata boga, tata busana Hisami usaha, market day. Faktor pendukung yaitu visi,falsafah, guru ahli, sarana dan prasarana,minat, motivasi dan hubungan kerja.Beberapa faktor penghambat yaitu perbedaan pola pikir, kemampuan santri, serta minimnya alokasi waktu.KATA KUNCI: kemandirian santri, manajemen pengembangan, pendidikan kecakapan hidup, pesantren. MANAGEMENT OF LIFE SKILLS DEVELOPMENT TO IMPROVE STUDENT INDEPENDENCE IN ISLAMIC BOARDING SCHOOL (PESANTREN)ABSTRACTThis study aims to determine how the management of development and life skills education in improving the independence of students and inhibiting factors and support the development of life skills to increase independence in Islamic Boarding Schoola Hasmi of Bogor. This research method using descriptive qualitative approach method. Data were collected through participant observation technique, documentation interview and triangulation based on field phenomenon. The result of the management of life skills development in Islamic pesantren Hasmi uses two approaches: 1). Implementation of an integrative curriculum system, referring to the Ministry of Religious Affairs, and the Ministry of National Affairs; 2). Special programs for pesantren are: a) personal skill: general lecture, book review, b) social skill: training of da'iyah, muhadatsah, and consecration, c) academic skill: bahsmul masail, d) vocational skill: catering project, Clothing Hisami venture, market day. Supporting factors are a vision, philosophy, expert teacher, facilities and infrastructure, interest, motivation and working relationship. Some of the inhibiting factors are differences in mindset, the ability of students, and the lack of time allocation.
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Mulyadi, Yadi, and Muhammad Nur. "Ragam Hias pada Makam di Komplek Mesjid Makam Turikale di Maros Sulawesi Selatan." KALPATARU 26, no. 1 (September 25, 2017): 27. http://dx.doi.org/10.24832/kpt.v26i1.222.
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Ragam hias merupakan salah satu atribut pada makam Islam yang memiliki makna budaya dan menjadi objek kajian arkeologi Islam. Keberadaan ragam hias ditemukan juga pada makam di Komplek Mesjid Makam Turikale di Maros. Mesjid Turikale ini merupakan mesjid kuno dengan tipe mesjid makam, dimana arsitektur mesjid dengan arsitektur makam merupakan satu rangkaian bangunan secara utuh. Semua artefak kaligrafi pada makam di Komplek Mesjid Makam Turikale dapat digolongkan ke dalam aliran Tsulus atau Khat Tsulus. Tidak ada kaligrafi di komplek makam ini yang meniru atau memanipulasi bentuk makhluk hidup apalagi anthropomorphic. Gejala ini berbeda dengan beberapa komplek makam di Sulawesi Selatan. Adapun ragam hias pada bangunan makam, menganut paham representative art dan menghindari aktivitas pengkultusan pada sosok selain Allah. Sulur-suluran dan bunga ditampakkan sangat vulgar dengan kelopak bunga yang menengadah, yang dalam falsafah Bugis-Makassar, menyimbolkan pandangan hidup yang terbuka dan progressif. Abstract. Ornament is one of the attributes in the Islamic cemetery that has cultural significance and become the object of Islamic archaeological study. The existence of ornament were also found in the tomb at the Tomb Mosque Complex in Turikale in Maros. Mosque of Turikale is an ancient mosque by mosque-type tombs, where the architecture of the mosque with the tomb architecture is a series of buildings in their entirety. All artifacts calligraphy on a tomb in the Tomb Mosque Complex in Turikale can be classified into Khat Tsulus. No calligraphy in this tomb complex that mimics or manipulate living things especially anthropomorphic form. These symptoms differ with some graveyard in South Sulawesi. The ornaments on the tomb building, adopts representative art and avoid the cult activity on the figure besides Allah. Tendrils and flowers revealed a very vulgar with upturned petals, which in philosophy Bugis-Makassar, symbolizes a view of life that is open and progressive.
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Azhar, Alias. "Sains Islam Vs Sains Barat: Analisis Amalan dan Perbandingan." Ulum Islamiyyah 21 (July 31, 2017): 25–41. http://dx.doi.org/10.33102/uij.vol21no0.21.
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Reviewing the development of science in human civilization should include a discussion of two aspects of development which are the history of Islamic civilization and Western civilization. Islam provides the most important synthesis in the history of human civilization. The rapid development of Islamic civilization has proven to be a worthy rival to other well known and ancient civilization. This is the result of inner strength that was anchored by two sources of dogmatism, namely al-Quran and al-Sunnah, which gave birth to the Islamic intellectual and creative dynamic. The identity of Islamic science can be explained through the analysis of epistemology which can directly provide an overview and goals of the position of science in Islam. Similarly, the critical analysis of the methodology that affect the application and adaptation of science can explain and clarify Islamic Science’s own image in comparison to Western science. Islamic science and technology can build sophisticated machinery to address the problems in life, but the harmonious integration with the environment causes the invention to be more ethical and perfect. The reality is that a clear distinction exists between Islam and Western approaches to the development and progress of the study of science. The comparison of Islamic and Western science shows significant differences in context, epistemology and methodology of science education in the science of civilization. Generally, the difference of philosophy of science or belief system has given the biggest implication to the existence of differences in terms of the development of the study of science .
Abstrak
Mengkaji perkembangan sains dalam ketamadunan manusia perlu meliputi perbincangan daripada dua aspek perkembangan iaitu dalam sejarah ketamadunan Islam dan keduanya ketamadunan Barat. Islam sebenarnya telah mengadakan suatu sintesis terpenting dalam sejarah peradaban insan. Perkembangan pesat ketamadunan Islam terbukti telah menyaingi tamadun- tamadun lain yang terdahulu dan yang terkemudian. Ini terhasil daripada selain kekuatan dalaman yang berpaksi kepada dua sumber dogmatik, iaitu alQuran dan sunah yang melahirkan kegiatan intelektual Islam yang dinamis dan kreatif. Identiti sains Islam dapat dijelaskan dalam analisis epistemologinya yang secara langsung dapat memberikan gambaran dan matlamat serta kedudukan sains dalam Islam. Begitu juga dengan analisis kritis terhadap metodologi yang mempengaruhi cara-cara aplikasi dan adaptasi sains Islam mampu menerangkan dan menjelaskan imejnya tersendiri berbanding dengan sains Barat. Sains dan teknologi Islam mampu membina jentera canggih untuk mengatasi masalah dalam kehidupan, namun hasil garapan murni dan harmoni dengan alam sekeliling menjadikan penciptaan teknologi Islam lebih beretika dan sempurna. Realitinya ialah wujud perbezaan yang jelas tentang pendekatan Islam dan Barat terhadap pembangunan dan kemajuan pengajian sains. Perbandingan sains Islam dan Barat wujud perbezaan yang nyata di dalam konteks, epistemologi dan metodologi pengajian sains dalam ketamadunan sains. Secara umumnya, perbezaan falsafah sains atau sistem kepercayaan telah memberikan implikasi terbesar kepada kewujudan perbezaan daripada aspek perkembangan pengajian sains itu sendiri.
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Mahfud, Mokhamad. "Komunikasi Kenusantaraan (Studi Komunikasi Nusantara Perspektif Integrasi Interkoneksi)." Aplikasia: Jurnal Aplikasi Ilmu-ilmu Agama 16, no. 2 (August 22, 2017): 121. http://dx.doi.org/10.14421/aplikasia.v16i2.1171.
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The term "think globally and act locally" has begun to surface since the eighties, but until now, a quarter century later, there was also a surefire formula go see about it. Human experience feel things that otherwise like sara (suku, agama dan ras) events that befall the nation, instead of peace, mutual trust, peaceful coexistence, at-ta'ayus as-silmi, tolerance, tasamuh among fellow human beings and between groups, but rather violence, violence , prejudice (prejudice), az- su'u zan religion, ethnicity, class, race, interests, both at the local, regional, national and even international (global). As if all want to reverse the adage "think locally and act only", without having coupled "think globally". In the associate, connect and communicate with other groups and do not feel the need to consider the governance rules, laws, agreements and international relations.Each ethnic group, religion, class, culture wants to maintain, even cult, sect or school of thought wanted to strengthen and reinforce certain local religious identity, cultural identity, ethnic identity, political identity as felt in the shadow of the threat of domination and cultural hegemony, certain foreign cultures or civilizations.Pressure of social psychology in the real and the imagined then cause unfair treatment (injustice), discriminatory (political behavior discrimination of race, ethnicity, religion and origin) and subordinate (humble and do not consider important the presence of another person or group), here as if there is no problem indeed, in maintaining the identity and group identity, but the ripples that appear in events locally, regionally, nationally and internationally to prove there is indeed a problem in the social order of the world.This paper offers a model of communication between fellow men's race (human), which integrates and connectedness with nature and God (spirituality), in the context of Communication Studies allows develop integration-interconnection study Communications, for example, the model trialektika between Islamic, and Indonesian-ness can Modernity in trialektika developed to initiate some sort of communication, namely (Islamic [Komunikasi Islam(i)/ hadarah an-nas/Religion/‘irfani], Indonesianness (Komunikasi Indonesia/ Nusantara/ hadarah al-falsafah /Philosophy/ burhani), and Modernity [Modern/Western Communications]/ hadarah al-‘ilm/Science/bayani), researcher asumtion that Modern Communications refers to Western Communications.Komunikasi Nusantara is a science communication in digging up the basic values of the indegenous values or the values of local wisdom Indonesia (Nusantara Philosophy), then associate with theories derived from Komunikasi Islam(i)/Komunikasi Profetik and Modern/ Western Communications.
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Rokhmad, Abu. "Paradigma Hukum Islam dalam Penyelesaian Sengketa." International Journal Ihya' 'Ulum al-Din 18, no. 1 (September 7, 2017): 49. http://dx.doi.org/10.21580/ihya.17.1.1731.
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Disputes are a human phenomenon that is always present in society. In the event of a dispute, there are two mechanisms that can be used to resolve it, namely through court (litigation) and outside court (non-litigation). The litigation paradigm believes that the law must be enforced to end the conflict. In addition, a non-litigation paradigm is used, a paradigm that is rooted in consensus, deliberation or peace settlement between the parties. The philosophy of resolution is not to seek absolute victory on the one hand, so there must be another party to lose. This paradigm further encourages the conflict to end by making all parties as winners (win-win solution). Even if there is an unfulfilled desire, then both parties must bear the same weight loss. Islamic law also recognizes two paradigms of dispute settlement. Islamic law supports any dispute settled by law in the court (al-qadha). There is nothing wrong if society brings the issue before the judge. But Islamic law calls for moral advice, it is better for the parties to make peace and settle the matter in a kinship (islah, tahkim).<br />---<br /><br />Sengketa merupakan fenomena manusiawi yang hampir selalu ada di masyarakat. Jika terjadi sengketa, ada dua mekanisme yang dapat digunakan untuk menyelesaikannya, yaitu melalui pengadilan (litigasi) dan di luar pengadilan (non-litigasi). Paradigma litigasi meyakini bahwa hukum harus ditegakkan untuk mengakhiri konflik yang terjadi. Di samping itu, juga digunakan paradigma non-litigasi, yaitu paradigma yang berakar pada konsensus, musyawarah atau penyelesaian damai antar para pihak. Falsafah resolusinya bukan untuk mencari kemenangan mutlak di satu pihak sehingga harus ada pihak lain yang kalah. Paradigma ini lebih mendorong agar konflik dapat diakhiri dengan menjadikan semua pihak sebagai pemenang (win-win solution). Kalaupun ada keinginan yang tak terpenuhi, maka kedua belah pihak harus menanggung beban kalah yang sama beratnya. Hukum Islam juga mengenal dua paradigma penyelesaian sengketa. Hukum Islam mendukung setiap sengketa diselesaikan secara hukum di pengadilan (al-qadha). Tidak ada yang salah bila masyarakat membawa persoalannya dihadapan hakim. Tetapi hukum Islam menyerukan anjuran moral, sebaiknya para pihak berdamai dan menyelesaikan masalahnya secara kekeluargaan (islah, tahkim).
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Heer, Nicholas. "Farhat J. Ziadeh 1917–2016." Review of Middle East Studies 50, no. 2 (August 2016): 238–39. http://dx.doi.org/10.1017/rms.2016.136.
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Farhat Jacob Ziadeh, founder and first chairman of the Department of Near Eastern Languages and Civilization at the University of Washington, and a distinguished scholar in the field of Islamic law, writer, teacher, and administrator, died on 8 June 2016 at the age of ninety-nine. Ziadeh was born on 8 April 1917 in Ramallah, Palestine where he received his early education. After graduating from the American University of Beirut in 1937, he studied law at the University of London, receiving an LL.B. degree in 1940. For the next eight years he worked as a lawyer and Arabic instructor in the United States, England, and Palestine. In 1948, he joined the Princeton University faculty as a lecturer in Arabic. The following year he married Suad Salem, who, like himself, was also from Ramallah. They raised five daughters: Shireen, Susan, Rhonda, Deena, and Reema. In 1950, Ziadeh began working with the Voice of America in New York as the editor of the Arabic desk. Since this was a full-time job, he could continue as a lecturer at Princeton only on a part-time basis. In 1954, however, Princeton offered him an assistant professorship, which he accepted. At Princeton, Ziadeh collaborated with the late R. Bayly Winder to write An Introduction to Modern Arabic (1957). It was during this period also that Ziadeh began to work on his translation of Ṣubḥī Maḥmaṣānī’s Falsafat al-Tashrīʿ fī al-Islām under the title, Mahmassani's Philosophy of Jurisprudence in Islam (1961).
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Setiawan, Setiawan. "Model Bimbingan dan Konseling Islami: Analisis Pemikiran Hasan Langgulung." Tawazun: Jurnal Pendidikan Islam 14, no. 1 (June 10, 2021): 94. http://dx.doi.org/10.32832/tawazun.v14i1.3895.
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<p class="15bIsiAbstractBInggris">Guidance and counselling are an integral part of education, but its existence in educational institutions in the west Bogor district has not been as expected. This research aims to give birth to an alternative model of the concept of guidance and counselling at the junior high school level. The development leads to the concept of guidance and counselling, which includes objectives, foundations, principles, methods and techniques, and the philosophy of guidance and counselling. The approach used in this research is library research and field research. The first approach is collecting books - related books, both primary and secondary, scientific journals on Islamic counselling guidance. The analysis method used is the skin method as the design of the model. The results of field observations turned out to be guidance and counselling that has not been under expectations because there is a partial system and paradigm that must be improved. The study results that the model of guidance and counselling should be integral, holistic in directing learners to achieve the happiness of the world and the hereafter. During this image in guidance and counselling, it is only to take care of people who directly have problems. Whereas guidance and counselling are more than, it can be seen from the function of guidance and counselling.</p><p class="16aJudulAbstrak"><strong>Abstrak</strong></p><p class="16bIsiAbstrak">Bimbingan dan konseling adalah bagian yang tidak terpisahkan dari dunia pendidikan, akan tetapi keberadaannya di lembaga Pendidikan di daerah kabupaten Bogor Barat belum sesuai harapan. Fokuskan penelitian ini adalah melahirkan model alternatif konsep bimbingan dan konseling tingkat sekolah menengah pertama/ SLTP. Pengembangan tersebut mengarah pada konsep bimbingan dan konseling yang meliputi tujuan, landasan, prinsip-prinsip, metode dan teknik serta falsafah bimbingan dan konseling. Pendekatan yang digunakan dalam penelitian ini adalah library research dan field research. pendekatan yang pertama, tahapan awal mengumpulkan buku – buku terkait baik yang primer maupun yang sekunder, jurnal ilmiah tentang bimbingan konseling Islami. metode analisis yang digunakan adalah Metode kualitatif sebagai perancangan model. Hasil observasi lapangan ternyata bimbingan dan konseling yang selama ini ternyata belum sesuai harapan dikarenakan ada sistem dan paradigma yang parsial yang harus dibenahi. Hasil penelitian bahwa model bimbingan dan konseling itu harus bersifat holistik integral dalam mengarahkan peserta didik untuk meraih kebahagiaan dunia dan akhirat Selama ini image di bimbingan dan konseling itu hanya untuk mengurusi orang - orang yang bermasalah secara langsung. Padahal keberadaan bimbingan dan konseling lebih dari itu, bisa dilihat dari fungsi tujuan bimbingan dan konseling.</p>
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Damayanti, Resky Annisa. "PENGARUH ISLAM PADA BENTUK ORNAMEN UKIRAN ‘ITIK PULANG PATANG’ SUMATERA BARAT." Jurnal Dimensi Seni Rupa dan Desain 13, no. 2 (February 1, 2017): 141. http://dx.doi.org/10.25105/dim.v13i2.1784.
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<p align="center"><strong><em>ABSTRA</em></strong><strong><em>CT</em></strong></p><p align="center">Carving is decorative ornament on a side. For the ancestors of Minangkabau people, every side that carved is artwork that hass special meaning. That meaning can not be separated from indigenous and natural philosophy were embraced by the Minangkabau people. <em>Adat Basandi Syarak, Syarak Basandi Kitabullah </em>is a reflection that Islam is a falsifies religion for the Minangkabau people. Nowadays more and more people who think carvings solely displayed as decoration complements. This research took one type of engraving the most typical of West Sumatra, namely <em>Itik Pulang Patang</em>. This research uses qualitative to analyze whether there is influence of Islam on the carving. The research results is not a number.</p><pre>The research results showed that <em>Itik Pulang Patang</em> has meaning where it is based on tradition and the prevailing philosophy in Minangkabau. There is an Islamic education in Minangkabau so that it also affects the shape of carved ornaments <em>Itik Pulang Patang</em>.</pre><p align="center"><strong><br /></strong></p><p align="center"><strong>Abstrak<br /></strong><strong></strong></p><p>Ukiran merupakan ornamen ragam hiasan pada suatu bidang. Bagi nenek moyang masyarakat Minangkabau, setiap bidang yang diukir merupakan karya seni yang bermakna khusus. Makna tersebut tidak lepas dari adat dan falsafah alam yang dianut oleh masyarakat Minangkabau. <em>Adat Basandi Syarak, Syarak Basandi Kitabullah</em><em> </em>merupakan cerminan bahwa Islam adalah agama penyempurna bagi masyarakat Sumatera Barat. Dewasa ini semakin banyak masyarakat yang menganggap ukiran semata hanya ditampilkan sebagai hiasan pelengkap. Penelitian ini mengambil salah satu jenis ukiran Sumatera Barat yang paling khas, yakni ukiran <em>Itik Pulang Patang</em>. Penelitian ini menggunakan kualitatif untuk menganalisis ada tidaknya pengaruh Islam terhadap ukiran tersebut. Data hasil penelitian tidak berupa angka.</p>Hasil penelitian menunjukkan bahwa ukiran <em>Itik Pulang Patang</em> memiliki makna di mana hal tersebut berdasarkan pada adat dan falsafah yang berlaku di Minangkabau. Terdapat pendidikan agama Islam dalam adat Minangkabau sehingga hal ini turut mempengaruhi bentuk dari ornamen ukiran <em>Itik Pulang Patang</em>
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SM Abdul Quddus. "Islam, Globalization and Public Sector Governance (Islam, Globalisasi dan Pentadbiran Sektor Awam)." Journal of Islam in Asia (E-ISSN: 2289-8077) 16, no. 2 (June 30, 2019): 194–216. http://dx.doi.org/10.31436/jia.v16i2.822.
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Globalization started sometime ago and is an ongoing process. It is a diverse phenomenon, which has had tremendous impact on all aspects of human life. The spread of the culture of globalization can predominantly be attributed to the usage of modern electronic media such as the internet. As Islam is a global phenomenon, it becomes apparent that its principles should be held in the esteem befitting its status and not disregarded as irrelevant. Religious people of all age categories must agree to adapt their traditions to deal with the challenges of modernity. The end goal of globalization is thus to assess and integrate common ground into the world views of Islamic versus Western values rather than provoke bi-polarization and discord. As globalization in its current iteration predominantly stems from the influences of the West, it is paramount to scrutinize the differences in the Muslim interpretation of globalization in relation to its modern incarnation, to explore its differing definitions, the fluctuating goals of the educational systems, the sidelining of local traditions and languages, factors derived from the advent of “brain-drain” from certain nations, appropriate Muslim actions in response to globalization, and finally onto the question, how public sector management should be reformed in line with the reality of globalization and Islamic philosophy of government and administration in the contemporary era? However, following the example of the Western capitalist models and excluding religious public sector reform has produced varied reactions in MMCs. Such reactions include widespread social alienation and accelerated unhappiness and promotion of restless competition rather than cooperation. All these realities raise some unavoidable questions and debates that need to be properly addressed both from theoretical and practical perspectives. A refocused attention at the philosophy of public sector governance in light of the role of religion on the globalized and technology-driven world is an important endeavor to undertake. Thus the main objective of this paper is to explore an administrative model for public sector governance that will fulfil the socio-economic, technological and spiritual needs of a society. Data for this paper is collected mainly from secondary sources i.e. content analysis. ‘Islamic administrative model’ as suggested by Al-Buraey are used as the theoretical underpinning for this study.
Keywords: Globalization, Heartware and software, Islam, New Public management, Islamic administrative model.
Abstrak
Globalisasi telah berlaku sejak dahulu lagi dan ia adalah proses yang berlaku secara berterusan. Ia adalah fenomena yang pelbagai, yang memberi kesan besar kepada manusia dari pelbagai aspek. Penyebaran globalisasi budaya di dominasi besar oleh penggunaan media elektronik moden seperti Internet. Oleh kerana Islam adalah fenomena global, jelaslah bahawa prinsipnya harus dipegang dengan harga yang sesuai dengan statusnya dan tidak sepatutnya dianggap sebagai tidak relevan. Orang yang beragama dari setiap lapisan umur mesti mengekalkan adat mereka walaupun mendepani arus kemodenan yang mencabar. Matlamat terulung globalisasi adalah untuk menilai dan mengintegrasikan titik persamaan tentang pandangan dunia pada nilai murni Islam atau nilai murni barat dan bukannya mencetuskan polarisasi dan perpecahan. Oleh kerana globalisasi pada hari ini didominasi sepenuhnya dari pengaruh Barat, adalah sangat penting untuk meneliti perbezaan dari sudut tafsiran Muslim juga tentang globalisasi berhubung dengan penjelmaan modennya, untuk meneroka definisi yang berbeza, matlamat yang berubah-ubah dalam sistem pendidikan, mengetepikan tradisi dan bahasa tempatan, faktor-faktor yang diperoleh daripada kemunculan "keberanian otak" dari negara-negara tertentu, tindakan Islam yang sesuai sebagai tindak balas kepada globalisasi, dan akhirnya kepada persoalan, bagaimana pengurusan sektor awam perlu diperbaharui selaras dengan realiti globalisasi dan falsafah Islam kerajaan dan pentadbiran dalam era kontemporari? Walaubagaimanapun, menuruti contoh model kapitalis barat dan meminggirkan sektor awam agama telah menghasilkan pelbagai tindak balas dalam MMCs. Reaksi sedemikian merangkumi pengasingan sosial yang meluas dan meningkatkan jurang ketidakpuasan dan menggalakkan persaingan yang tidak sihat berbanding untuk kerjasama. Kesemua realiti ini menimbulkan beberapa persoalan dan perdebatan yang tidak dapat dielakkan yang perlu ditangani dengan baik dari perspektif teori dan praktikal. Penelitian semula pada falsafah tadbir urus sektor awam yang dibantu oleh peranan agama terhadap dunia global yang serba berasaskan teknologi merupakan usaha penting untuk dilaksanakan. Oleh itu objektif utama penulisan ini adalah untuk meneroka model pentadbiran untuk tadbir urus sektor awam yang akan memenuhi sosioekonomi, teknologi dan keperluan rohani daripada masyarakat. Data dari kertas ini dah dikumpulkan terutamanya dari sumber kedua iaitu analisis kandungan. ‘Model pentadbiran Islam’ seperti yang dicadangkan ole Al-Buraey dah digunakan sebagai asas teori bagi kajian ini.
Kata Kunci: Globalisasi, perkakasan dan perisian, Islam, Pengurusan Awam Baru, Model Pentadbiran Islam.
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Khalil, Atif. "Mulla Sadra, The Elixir of the Gnostics." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 127–30. http://dx.doi.org/10.35632/ajis.v21i1.1824.
Full textAbstract:
Professor Chittick undertook the translation from Arabic of the Iksir al-`Arifin (Elixir of the Gnostics) at the bequest of the Sadra IslamicPhilosophy Research Institute. No doubt, one of the institute’s reasons formaking this request is because Chittick is currently one of NorthAmerica’s most formidable scholars of the Islamic “sapiental” tradition,the stream of thought that combined both falsafah (philosophy) andtasawwuf (Sufism). He has to his credit some of the best English translationsof medieval Arabic and Persian texts. Chittick’s wealth of knowledgecomes out in the extensive endnotes, running 28 pages, which notonly help explain obscure passages and terms, but also trace many of theideas to their sources.The Elixir is a unique work of Sadra’s in that it is, as Chittick notes inthe introduction, something of a translation of Kashani’s (d. 1213-14)Persian Jawidan-nama (Book of the Everlasting). One could argue that theEverlasting serves simply as a template for Sadra’s work, since he removes 40 percent of the text and increases it by half the length of theoriginal. In that regard, most of the Elixir is original. However, the basicstructure of the Everlasting, four parts divided into 35 chapters, remains.The four parts deal with the classification of the various sciences, thenature of the soul, and cosmic beginnings and ends. Within the rubric ofthese four broad categories, a range of subjects are covered: from time,space, Adam, and Satan, to birth, death, and the resurrection. TheEverlasting, it is worth noting, was also translated into English by Chittickjust 2 years before the publishing of this work, in the Heart of IslamicPhilosophy (pp. 194-233), another factor rendering him a most suitabletranslator for this text ...
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Alim, Sahirul. "Islam, Multikulturalisme, dan Pancasila." Dakwah: Jurnal Kajian Dakwah dan Kemasyarakatan 23, no. 2 (December 31, 2019): 85–99. http://dx.doi.org/10.15408/dakwah.v23i2.13938.
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AbstractIslam is not only a theological system; it has formed a holistic civilization, along with the history of humanity since more than 15 centuries ago. The doctrinal principles of Islam almost never conflict with cultural realities, except when these sacred teachings really hate anything which is contrary to human values. Islam recognizes the principle of multiculturalism as it is confirmed in the Qur’an. That is why, the process of islamization in Indonesia spread quickly and almost doctrinal matters of Islam were in accordance with the values of Indonesian tradition and culture. Indonesia is the largest Muslim country in the world, with a diversity of cultures, languages and religions (multiculturalism) but is able to maintain unity in the diversity of its society by adhering a state philosophy and ideology namely Pancasila. A unique experience of an “organic-multiculturalism” almost went unnoticed, that Pancasila was a synthesis of Islamic social values within multicultural circumstances integrating any diversities into the form of the “Negara Kesatuan Republik Indonesia” (NKRI).AbstrakIslam bukan hanya sistem teologis; Ia telah membentuk peradaban holistik, seiring dengan sejarah umat manusia sejak lebih dari 15 abad yang lalu. Prinsip doktrinal Islam hampir tidak pernah bertentangan dengan realitas budaya, kecuali jika ajaran sakral ini sangat membenci segala sesuatu yang bertentangan dengan nilai kemanusiaan. Islam mengakui prinsip multikulturalisme seperti yang ditegaskan dalam Al-Qur'an. Oleh karena itu, proses islamisasi di Indonesia menyebar dengan cepat dan hampir semua masalah doktrinal Islam sesuai dengan nilai-nilai tradisi dan budaya Indonesia. Indonesia merupakan negara muslim terbesar di dunia, dengan keragaman budaya, bahasa dan agama (multikulturalisme) namun mampu menjaga persatuan dalam keberagaman masyarakatnya dengan menganut falsafah dan ideologi negara yaitu Pancasila. Pengalaman unik dari “multikulturalisme organik” hampir luput dari perhatian, bahwa Pancasila merupakan sintesis nilai-nilai sosial Islam dalam lingkungan multikultural yang mengintegrasikan keragaman ke dalam bentuk “Negara Kesatuan Republik Indonesia” (NKRI).
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Jamaluddin, Jamaluddin. "Tradisi dan Modal Kultural Etnis Bugis di Riau dan Jambi." Kontekstualita 33, no. 02 (December 8, 2018): 126. http://dx.doi.org/10.30631/kontekstualita.v35i02.80.
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Abstrak: Artikel ini memaparkan tradisi keagamaan perantau Bugis di Indragiri Hilir, Provinsi Riau, dan Tanjung Jabung Timur, Provinsi Jambi. Ia juga mengungkapkan nilai-nilai dominan yang menjadi kekuatan pendorong mereka dalam kehidupan sosial. Didasarkan pada penelitian lapangan di dua Kabupaten tersebut, artikel ini menemukan bahwa perantau Bugis masih mempertahankan tradisi Islam yang mereka pelajari dari guru mereka di Sulawesi Selatan, seperti mangaji tudang, mappandre temme’, mabbarazanji, mammudu’, mammiraje’, mattampung, mappendrek tojang, mendre hajji, dan cemme sapareng. Tidak hanya berfungsi sebagai media untuk aktualisasi dan simbolisasi religiusitas, tetapi juga berfungsi sebagai motivasi untuk sukses. Tradisi-tradisi tersebut berjalan selaras dengan falsafah budaya asal mereka, yaitu pandangan dunia Panggadereng dan Siri, yang menjadi modal kultural dan sosial dalam proses akomodasi, akulturasi, asimilasi, dan integrasi dengan komunitas lokal.
Kata Kunci: Perantau Muslim Bugis, Tradisi dan Modal Kultural, Riau dan Jambi
Abstract: This article describes the religious traditions of Bugis migrants in Indragiri Hilir, Jambi Province, and Tanjung Jabung Timur, Jambi Province. It also reveals the dominant values that become their driving force in social life. Based on the field research in both districts, this article concludes that Bugis migrants still maintain the Islamic traditions that they learned from their teachers in South Sulawesi, such as mangaji tudang, mappandre temme’, mabbarazanji, mammudu’, mammiraje’, mattampung, mappendrek tojang, mendre hajji, and cemme sapareng. These traditions are not only as a medium for the actualization and symbolization of religiosity, but also served as a motivation for success. These traditions are also in line with their original cultural philosophy, namely the Pangadereng and Siri world views as cultural and social capital in the process of accomodation, acculturation, assimilation, and integration to local communities.
Keyword: Bugis Muslim Migrants, Tradition and Cultural Capital, Riau and Jambi
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Ilahi, Kurnial. "Konversi Agama pada Masyarakat Minangkabau." Religió: Jurnal Studi Agama-agama 8, no. 2 (September 8, 2018): 164–85. http://dx.doi.org/10.15642/religio.v8i2.780.
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I
Indonesia is one of the countries with a background of people who have different religious beliefs. So in social life, it is very necessary. Community life with different beliefs, it is able to influence self-confidence to change beliefs. This also happened to the people of West Sumatra who had a religious philosophy of life. This research is a descriptive study, using interview analysis techniques and direct observation of the sample of research, namely scholars and religious figures in West Sumatra. Based on the results of the study, it was found that religious conversion occurred in West Sumatra that causes the decreasing of Islamic religions number and the increasing growth of Christianity. The religious conversion occurs because of several influential factors. Factors that cause religious conversion to Minangkabau people from Islam to Christianity include (1) West Sumatra and the Minangkabau tribe are the main targets of International Christianization (2) Development of educational facilities and infrastructure. Social and health service units (3) Educational background, experience, social and social environment (4) Marital status and family relationships.
[Indonesia merupakan salah satu Negara dengan latar belakang masyarakat yang memiliki keyakinan beragama berbeda-beda, sehingga dalam kehidupan sosial bermasyarakat sangat diperlukan. Kehidupan bermasyarakat dengan keyakinan yang berbeda, maka mampu mempengaruhi keyakinan diri untuk berpindah keyakinan. Hal ini juga terjadi pada masyarakat Sumatra Barat yang memiliki falsafah kehidupan yang agamis. Penelitian ini merupakan penelitian deskriptif, menggunakan teknik analisis wawancara dan observasi langsung terhadap sampel penelitian yaitu ulama dan tokoh-tokoh agama di Sumatera Barat. Berdasarkan hasil penelitian diperoleh bahwa konversi agama banyak terjadi d Sumatera Barat, hal ini ditandai dengan menurunnya jumlah agama Islam dan meningkatnya pertumbuhan agama Kristen. Terjadinya konversi agama banyak dipengaruhi oleh beberapa faktor, Faktor-faktor penyebab konversi agama pada masyarakat suku Minangkabau dari pemeluk Islam menjadi pemeluk Kristen diantaranya (1) Sumatra Barat dan masyarakat suku Minangkabau menjadi target utama Kristenisasi Internasional, (2) Pembangunan sarana dan prasarana pendidikan, unit pelayanan sosial dan kesehatan, (3) Latar belakang pendidikan, pengalaman, lingkungan sosial dan pergaulan, (4) Status perkawinan dan hubungan keluarga.]