At-Taqaddum
Not a member yet
185 research outputs found
Sort by
MUHAMMAD THAHIR IBN ‘ÂSYÛR DAN PEMIKIRANNYA TENTANG MAQASID AL-SYARI’AH
No full textIn the study of of Islamic law, maqâşid al-syarî’ah has a central position. It is because the maqâşid al-syarî’ah does not only imply on the dyamic of Islamic law but also on elasticity of Islam. In discussion on the maqâşid al-syarî’ah, we can’t forget Ibn ‘Âsyûr who has a complete name Muhammad Thahir Ibn ‘Âsyûr. He was the continuing pioneer of maqâşid al-syarî’ah after al-Syathiby. If al-Syathiby was regarded as the founding father of the maqâşid al-syarî’ah, Ibn ‘Âsyûr has developed it into systematized methodology in the Islamic law. Ibn ‘Âsyûr said that the ignorance of the significance of the maqâşid al-syarî’ah in the syari’ah was the leading factor of the fiqh stagnance. Historically, Islam experienced the golden age in the classical periode (750-1250 AD) and it gradually declined in the medieval periode (1250-1800 AD). In the perspective of Islamic law, it was caused by different attention of the maqâşid al-syarî’ah in the each period
SANTRI DAN ABANGAN DALAM KEHIDUPAN KEAGAMAAN ORANG JAWA
No full textStudents of Pesantren (Santri) and “abangan” is a unique and distinctive terms of Java. Although the two terms are not equally used by the Javanese, but in essence is to identify Javanese muslims who obey Islamic law (students/santri) and who do not obey (‘abangan’).In daily life, the student/santri and the people abangan interrelated and each draw positive perception of one another. Students suppose that isn’t unbeliever/kavir, but muslims are not steeped in the teaching of Islam seriously, because it had not reached them enlightenment and understanding of thouse teachings, The variation of student/santri –abangan caused by defferences due to the wave of Islamization and geographical distribution. Thus when observed further, it will show the areas where it is made up of the majority of santri/student, or people abangan, or a maxture of both, in the areas of java ; coastal area of relatively santri and interior/hinterland areas of relatively abangan but now the map has changed, Indeed, historically, our civilization in Java is more than the shear sliding, impact and incluence, between the cultural hinterland and the coastal culture, this accurs more prominently and associated as the attraction between the Islamic agricultural tradition rooted the elements of indigenous and pre-Islamic
فكرة إمام سوفرايوغو عن نشر اللغة العربية في إندونيسيا
No full textArabic is the most important means for the generation of Muslims wherever and whenever, since its existence became the main language of the sources of Islamic teachings. In another sense, every Muslim must learn and understand the primary sources of Islam, so they were obliged to learn Arabic. Learning Arabic has long been a focus of attention of the Islamic countries or countries with Muslim majority, to improve his people skills in mastering the Arabic language. The increasing mastery of the Arabic language ability is thought to increase the ability to understand the teachings of Islam. In the end, Islam will be easily implemented into the behavior of Muslim community life. This paper tries to present the points of thought one of the leaders in Indonesia are persistent in developing learning Arabic, especially in college. One figure who was appointed was Dr. Iman Suprayogo, rector of UIN Malang ie, a fairly judged successful in developing the idea of establishment Language Center on campus
AKULTURASI PEMIKIRAN DAN SAINS YUNANI DALAM DUNIA ISLAM
No full textoai:ojs.pkp.sfu.ca:article/199Acculturation in the field of culture and ideas between one group with another group, can’t be avoided when there are contacts or interactions between them. Interaction, either peacefully or by occupation and even war. In this case, it occurred among the nations of the world, especially the Greeks and Arabs, and it seemed/looked the wealth of Greek philosophy and science and its role in the Arab calips (Muslim) in the development of philosophy and science
METAMOFORSIS DAN PROSPEK PARTAI POLITIK ISLAM INDONESIA
No full textIslamic politics substantially is a response of Islam to power and state, which produce political behaviour, culture and attitude based on Islamic values.The Dilema of Islamic Politics roots from some basic problems that exist in moslem political life. Some problems are teological, like relations between religion and state. The culture dimension in some moslem groups make it hard to be unified in political life.In this context, unification of Islamic Parties is almost an utopia. Pluralism in Islamic society. Further, pluralism in Islamic society is logical consequence from Islamization process in archipelago state, which have different intencity between one place and the others
KYAI SOLEH DARAT, TAFSIR FA'ID AL-RAHMAN DAN RA. KARTINI
No full textOne of the intellectual heritages of Islam in Java pre modernism. That deserve gets appreciation is the work of shaykh Muhammad ibn Salih al-Samarani Umar , who among Kyai (clerics) in Java is know as “Saleh Kyai Darat”. Tafsir Faid al- Rahman fi Tarjamah Kalam Malik Dayyan is a monumental work has ever written by him, this Tafseer (interpretation) is not complete 30 Juz, it’s just till the Tafseer (interpretation) of the letter al-nisa, consists of two large volumes of 705 pages thick, Both were printed by the publicher of al-Muhammadiyah, Singapore between the years 1309-1312 H.There are two important notes that need further explored related to the interpretation of the Faid al-Rahman. First, this Tafseer book was specifically written by Kyai Soleh Darat met/fulfill the demands of RA. Kartini, Second, this book had given by Kyai Saleh Darat to RA. Kartini as a gift/gists upon her marriage with RM. Joyodiningrat, who is a Regent of Rembang at the time
KADERISASI ULAMA PEREMPUAN DI JAWA TENGAH
No full textIslamic Boarding school as an institution of clerical/Muslim leader cadre’s since 1970 has opened up education for female student’s (santriwati) until now. The amonth of santriwati learning in Islamic boarding school also not inferior to male students there. however, very few women of muslim leader compared the presence of male muslim leader who very much. From the results of this research note that the lack of presence of scholars of women due to several factors : (1) there are still many Islamic boarding school (Kyai, male students and female students Santriwati) which looked at women in the domestic realm can not be a family leader, (2) Women in the social sphere have the same rights with men, although some have argued should not be, (3) In the realm of religious women get very dogmatis position. Although the schools curriculum provide the same education between men and women, but in practice is still found gender bias. Santriwati inability to resolve to resolve the problem, still require the help of male student. Deviciencies of curriculum schools, there are not special education for women to dare to came and be a driver in front of people
DIMENSI KEILMUAN DALAM AL-QUR’AN
Full text linkAl-Qur’an tiada keraguan didalamnya adalah petunjuk bagi manusia khususnya mereka yang beriman dan bertakwa kepada Allah. Dan Al-Qur’an sebuah kitab suci agama Islam sebagai sumber pokok ajaran agama. Dengan demikian Al- Qur’an sebagai kitab petunjuk (gide book) bagi setiap insan untuk memperoleh kebahagiaan dan keselamatan hidup dunia dan akherat.Namun demikian dalam Al Qur’an terdapat pentunjuk bagaimana manusia memperoleh ilmu pengetahuan dan Al- Qur’an dari mana sumber ilmu pengetahuan. Didalamnya ditemukan banyak ayat yang memberi isyarat kebenaran ilmu pengetahuan dan hakekat imu pengetahuan. Menurutnya ilmu pengetahuan itu ada dua sumber yaitu pertama ayat al matluwah (yang dapat dibaca) yakni Al-Qur’an dan kedua ayat al-Majluwah (yang dapat dilihat) yakni alam semesta keduanya bersumber dari Allah ayat al-matluwah adalah firmannya dan ayat al-Majluwah adalah ciptaannya. Inilah hakekat ilmu pegetahuan yang tak terbatas.Al-Qur’an memberikan informasi kepada kita bahwa Allah telah memberikan ilmu pengetahuan kepada manusia secara langsung, sebagaimana diberikan kepada para nabi dan rasul dan orang-orang soleh dengan melalui wahyu dan ilham. Dan juga Allah memberikan ilmu pengetahuan kepada mereka yang bukan para nabi, rasul dan orang soleh melalui proses pembelajaran dan aktualisasi potensi akal dan qolbu serta indra yang telah Allah anugrah kepada manusia sejak lahir. Maka ilmu pengetahuan hendaknya di abdikan untuk Allah dan seorang berilmu semakin bertambah ilmunya semakin bertambah keimanan dan ketakwaannya kepada Allah bukan sebaliknya
BIMBINGAN PSIKO–RELIGIOUS BAGI PASIEN RAWAT INAP RUMAH SAKIT UMUM DAERAH DI JAWA TENGAH (Formulasi Ideal Layanan Bimbingan dan Konseling Islam)
No full textModel guidance and counseling for patients in hospital is still limited to the provision of services doa, religious guidances, edvice to be patients and put their trus to Allah , as well as assistance for patients who have al-death–death bed/dying (sakaratul maut). In fact, on the other hand the condition of patients in need of guidance is very diverse, thus requiring the application of methods, approaches, and models of different services. There for the implementation of guidance and counseling services for patients in hospital need to be formulated in the form of appropriate service based on the needs and sircumstances specified by the patients themselves. There are patients who only need guidance, but there are patients who typically require intensive treatment through the provision of counseling services. That’s why, the model seems to services for patients in theory should be categorized into two models, namely models of counseling services, which cater to regular patients, and the model of counseling services with special needs.This paper aims to describe the implementation of models of Islamic guidance and counseling services for patients in general hospital in central Java, and show that the service ideal formulation should be applied in order to meet/cater/fulfill the patients needs and specification. The ideal formulation of services for patients should be categorized into three models, namely models of guidance services, counseling services model, and model a combination of both. In addition, each service must be accompanied by the good and right recording process and all records documenting the results of administrative services
DIALEKTIKA ORIENTASI GERAKAN SOSIAL KEAGAMAAN (ISLAM) DI INDONESIA
No full textThe religious social movement in a sociological perspective, is a natural process as the response of each group of man to face the social change occurred. It may also be caused by the strong desire of every human groups to seek change that is expected. Muslims in Indonesia in facing the demands of the objective in accordance with his time/periode, and the demands of the doctrine appeared/created the social movement to confront and resolve the social problems that exist. Both of these differences resulted the various of Islamic social movements that suited with the characteristic and social dynamics that occur in his time/periode.When we see the orientation at the beginning of the emergence of socioreligious movement, on the 19th and the early 20th century, the type of movement more closely with religious social movements emerged/appeared as a reaction against to the Dutch colonialsm. The Dutch colonial’s periode for 3,5 centuries, has caused the suffering of indigenous (asli/pribumi) people in all facets of life. As known in history, that the religious social movement with the struggle orientation against the colonial was achieved/succeed with a declaration of independence which is the proclamation of independence on August 17, 1945. Based on this success, the orientation of religious social movements shifted from the orientation of the struggle orientation to be the practical politics. This is a logical consequence of the long struggle by the majority of Muslims throughout the country.The dialectic of religious social movement orientation always happened history of Indonesia with the advantages and disadvantages that must be faced. So that, it is difficult for us to justify if right or wrong of any orientation chosen by the Muslims is every phase of history