KURIOSITAS Media Komunikasi Sosial dan Keagamaan
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FILSAFAT AKHLAK DALAM KONTEKS PEMIKIRAN ETIKA MODERN DAN MISTISISME ISLAM SERTA KEMANUSIAAN: DILEMA DAN TINJAUAN KE MASA DEPAN
Get PDFIn the context of modern ethical thinking, philosophy of Akhlak occupies animportant role. Philosophy of Akhlak will form a state of the soul that can bring aperson to good deeds. In this modern era, there are still a few researcers who research the philosophy ofakhlak, because they have been satisfied with akhlak from religion and do not feel the need for scientific research on the basis of good and bad. In fact, moral philosophy is focused on the view toward improvement in determining the rights and obligations, and generate personal feelings about the great responsibility for self, society and GodDalam konteks pemikiran etika modern, filsafat akhlak menempati posisi yang penting. Filsafat akhlak akan membentuk keadaan jiwa yang dapat melahirkan perbuatan-perbuatan baik. Di era modern ini, masih sedikit yang menyelidiki filsafat akhlak, karena mereka telah merasa puas mengambil akhlak dari agama dan tidak merasa butuh kepada penyelidikan ilmiah mengenai dasar baik dan buruk. Padahal sesungguhnya filsafat akhlak tertuju pada pandangan ke arah perbaikan dalam menentukan hak dan kewajiban, serta menimbulkan perasaan perseorangan tentang tanggungjawab besar untuk diri sendiri, masyarakat dan kepada Tuhan
EKSISTENSI DAKWAH AJARAN TAREKAT KHALWATIYAH SAMMAN DI KABUPATEN WAJO
Get PDFThis research aims to know more closely about the Khalwatiyah as described in the main problem of research object, namely the existence of appeal of Khalwatiah in Wajo Regency. The concept of appeal and the form of the practice of the teachings of the Khalwatiyah Samman in Wajo Regency formed from the strategy of appeal, the Khalifah (teachers) in the Khalwatiyah school, the faithful promise (baiat) which became the member in Khalwatiyah, the remember to God (zikir) done consistently and the figure used as guidance. Supporting factors in the Khalwatiyah because the city of Sengkang where the dominant of Khalifah Puang Lompo who is the old man of the Khalifah in Patte'ne whose existence is supported by the government and all descendants of the Khalifah and its followers. The inhibition of its existence does not move structurally organizational so that Khalwatiyah in Wajo developed naturally from the descendants and some of the sympathizers who eventually became followers in the teachings of the Khalwatiyah of Wajo Regency.Penelitian ini bertujuan untuk mengetahui lebih dekat tentang Khalwatiyah sebagaimana digambarkan dalam permasalahan utama penelitian, yaitu adanya daya tarik Khalwatiah di Kabupaten Wajo. Konsep dakwah dan bentuk praktik ajaran Khalwatiyah SAMMAN di Kabupaten Wajo terbentuk dari strategi dakwah, kharisma seorang Khalifah (mursyid) dalam ajaran Khalwatiyah, konsekuensi janji setia (baiat), zikir dilakukan secara konsisten dengan menjadikan khalifah sebagai figur. Faktor pendukung keberhasilan Khalwatiyah menunjukkan eksistensinya di kota Sengkang karena figur Puang Lompo yang merupakan orang tua dari khalifah tertinggi Khalwatiyah di Kabupaten Maros (Patte’ne) yang keberadaannya didukung oleh pemerintah dan semua turunan Khalifah dan pengikutnya. Adapun faktor penghambat eksistensinya dikarenakan penyebaran ajarannya di kabupaten Wajo tidak semassif di tempat lain sehingga berimbas pada minimnya upaya penetrasi yang dilakukan oleh tarekat ini di Kabupten Wajo
SISTEM POLITIK TRADISIONAL, SEJARAH INSTITUSI, DAN LEMBAGA POLITIK KABUPATEN BARRU: STUDI SEJARAH DAN ANTROPOLOGI POLITIK
Get PDFTraditional politic in Barru is a unity which is governed with the confederation/ Passiajingeng in Buginese language. All are cohesive; Datu ri Tanete, Petta ri Berru sibawa Mallusetasi, Arung ri Soppeng Riaja. Hence, intersection of Barru has a monument on display 4 toppings of kingdom closely and the government will be no doubt about the attention of history which makes the existence of diversity in the politic institution in Barru. With the cultural institution as the tradition system, it has the potential to be given facilities based on the decision from the kings at the date of May 29 to 30 2007 in Makassar which suggests the system of cultural politics in each region and province.Politik Tradisional di Kabupaten Barru merupakan satu kesatuan yang ditata dengan sistem konfe-derasi/Passiajingeng bahasa Bugis, semua secara terpadu disebutkan ; Datu ri Tanete, Petta ri Berru sibawa Mallusetasi, Arung ri Soppeng Riaja. Oleh sebab itu, di persimpangan 4 Kota Barru terdapat sebuah tugu dengan di atasnya dipajang 4 pucuk payung kerajaan secara tertutup, sehingga bagi pemerintah tidak disangsikan kepeduliannya tentang sejarah yang melatarbelakangi tegaknya keanekaragaman lembaga politik tradisional di Kabupaten Barru. Itulah berdasarkan institusinya yang berbudaya sebagai sistem lembaga adat berpotensi diberi fasilitas berdiri berdasarkan keputusan raja-raja se Indonesia tgl 29-30 Mei 2007 di Makassar yang menyarankan adanya sistem politik budaya di setiap daerah dan provinsi
ANALITIS SINTETIK TERHADAP STRATEGI PEMBELAJARAN ANDRAGOGI BERPERSPEKTIF KEMANDIRIAN DOSEN DALAM PEMBELAJARAN
Get PDFIndependence lecturer in planning the establishment, meet implementing, and controlling the evaluation of student learning is something that is absolutely controlled by each lecturer for the demands of the institution should be so. The problem faced is that not all lecturers are present in an institution (such as STAIN Pare Pare) background in education and teacher training, but it does not mean that his lecturers setbeck non teacher can not teach and that setbeck his very independent teacher in teaching. It was, very dependent on the person lecturers each because even if the relevant background in teacher education but do not trigger and push themselves chasing theories and learning strategies inconvensional are grown and emerged as the circulation era of the all probability, the lecturers concerned will tertilap with modern learning and remains proud of its museum convesional theory. Hope the writer of this article in order to share with friends peer (Lecturer) as a form pererekatan silaturrahim and remind them about the application of the results of reading new theories of learning in planning the establishment, meet implementing, and controlling the evaluation of learning, especially in STAIN Pare Par
MATERI FIQH IBADAH DAN IMPLEMENTASINYA BAGI MAHASISWA JURUSAN SYARIAH STAIN PAREPARE
Get PDFThis paper examines the fqh of worship material taught in the majors for the implementation of Sharia and Sharia students STAIN Pare Pare. Departing from the issue of the inconsistent portion Islamic students to practice as given in the course of fqh of worship then tickle the writers to explore where the actual need to be addressed so that the material fqh of worship can be implemented continuously. Once analyzed, it was found that the level of understanding by both the students can affecting the level of implementation in practice this material. Although the level of students’ knowledge and understanding of the material is varied but level is directly proportional to its implementation in everyday life. Therefore, the student’s knowledge of the material is more normative model of learning material, the fqh of worship is more oriented towards a philosophical approach. This approach led to the awareness of students to practice religious jurisprudence consistently andcontinuously
TINJAUAN KRITIS DAN MENYELURUH TERHADAP FUNDAMENTALISME DAN RADIKALISME ISLAM MASA KINI
Get PDFThe purpose of this research is to present a historical review and critique of the actions of radicalism on the basis of fundamentalism in Indonesia. This research is motivated by the development of discourse related to fundamentalism and radicalism which is often identified to Islam group with negative connotation in Indonesia. The methodology used in this research is a qualitative descriptive approach with a historical-critical study method. Data were collected through literature studies and related literature of several Islamic organizations consisting of; Darul Islam Or Islamic State of Indonesia (NII); Majelis Mujahidin Indonesia (MMI); Hizbut Tahrir Indonesia (HTI); and the Islamic Defenders Front (FPI). The results show that fundamentalism and radicalism is a verbic word whose roots are not contained in the language of Muslims in various Arabic speaking countries. Fundamentalism by term is the assertion of certain religious activists who define religion absolutely and literally. Fundamentalism as a reaction to modernism emerged in the nineteenth century. At that time, modernism appeared very fiery in the United States. In the era of the 1990s, there was a change of format and fundamental strategy in radical Islamic movement in Indonesia. If in previous years this movement runs latently and always confronted by the State so as to generate political fear for Muslims then in the era of the 1990s radical Islamic movement appears openly, as seen in the movement Laskar Jihad, Jamaah Islamiah Ahlussunnah wal Jamaah, Ikhwanul Muslimin, Mujahidin Jamaah, Nurul Fikr, Islamic Defenders Front and Hizb ut-Tahrir Based on the results of research, author concluded that Fundamentalism and radicalism is not a term derived from Islam but the term of Christianity which is today used for Islam. Both fundamentalism and radicalism potentially exist to any group, whether religious, social, or political. It occurs in any religion. Fundamentalism can be a virtue if it is not performed by the action of radicalism. Therefore, the solution to the value of tolerance in fundamentalism is a deep understanding of belief or religion.Tujuan dari penilitian ini adalah untuk menampilkan tinjauan historis dan kritik terhadap aksi-aksi radikalisme dengan dasar fundamentalisme di Indonesia. Penelitian ini dilatarbelakangi oleh berkembangnya wacana terkait fundamentalisme dan radikalisme yang sering diidentikkan kepada kelompok Islam yang berkonotasi negatif di Indonesia. Metodologi yang digunakan dalam penilitian ini adalah pendekatan deskriptif kualitatif dengan metode kajian kritis-historis. Data dikumpulkan melalui studi literature dan pustaka terkait bebarapa organisasi islam yang terdiri dari; Darul Islam Atau Negara Islam Indonesia (NII); Majelis Mujahidin Indonesia (MMI); Hizbut Tahrir Indonesia (HTI); dan Front Pembela Islam (FPI). Hasil penelitian menujukkan bahwa fundamentalisme dan radikalisme merupakan kata jadian yang akar katanya tidak terdapat dalam bahasa kaum Muslim di berbagai negara yang berbahasa Arab. Fundamentalisme menurut istilah adalah penegasan aktivis agama tertentu yang mendefenisikan agama secara mutlak dan harfiah. Fundamentalisme sebagai reaksi terhadap modernisme muncul pada abad ke-XIX. Saat itu modernisme muncul sangat berapi-api di Amerika Serikat. Pada era 1990-an, ada perubahan format dan strategi yang mendasar dalam gerakan Islam radikal di Indonesia. Jika pada tahun-tahun sebelumnya gerakan ini berjalan secara laten dan selalu dihadang oleh Negara sehingga menimbulkan politik ketakutan bagi umat Islam maka pada era 1990-an gerakan Islam radikal justru muncul secara terang-terangan, seperti terlihat dalam gerakan Laskar Jihad, Jamaah Islamiah Ahlussunnah wal Jamaah, Ikhwanul Muslimin, Jamaah Mujahidin, Nurul Fikr, Front Pembela Islam dan Hizbut Tahrir Berdasarkan hasil penilitian dapat disimpulkan bahwa Fundamentalisme dan radikalisme bukanlah istilah yang berasal dari Islam tapi istilah dari agama kristen yang kemudian digunakan untuk Islam. Fundamentalisme dan radikalisme bisa terjadi pada kelompok manapun, baik berbau agama, sosial, maupun politik dan terjadi pada agama apapun. Fundamentalisme bisa baik jika tidak diiringi dengan aksi radikalisme. Oleh karena itu, pemahaman terhadap keyakinan atau paham yang dianut secara mendalam bisa dijadikan solusi agar nilai toleransi muncul pada paham fundamentalisme
HERMENEUTIKA ALQURAN: STUDI PEMBACAAN KONTEMPORER MUHAMMAD SHAHROUR
Get PDFNormatively, al-Qur’an as Islamic Holy book is trusted to have the absolute truth, but the reading of al-Qur’an as the process of interpretation contains the relative and tentative truth. The process is a response of the interpreter when understanding a text, situation, and social problem. Consequently, there is a gap between al-Qur’an and the interpreter. How could both be close? This article attempts to reveal it through hermeneutic analysis that is developed by Muhammad Shahrour. Based on the analysis, it found that dialectic between revelation (al-Qur’an text), interpreter, and the reality context should be equally functioned. It remembers that al-Qur’an is not a “dead text”. The consciousness about the reality that human problem is ongoing and the context is fluctuatif, but the verses of al-Qur’an is static and its quantity is finite. Hence, it is able to encourage people to make al-Qur’an be a dialogue partner to answer the social problem regarding religion in the present day.Secara normatif, al-Qur’an sebagai kitab suci Islam diyakini memiliki kebenaran mutlak, namun pembacaan al-Qur’an sebagai proses penafsiran mengandung kebenaran relatif dan tentatif. Proses penafsiran merupakan respon penafsir ketika memahami sebuah teks, situasi, dan problem sosial yang dihadapi. Karena itu, terdapat jarak antara al-Qur’an dan penafsir. Bagaimana jarak tersebut dapat didekatkan? Artikel ini mencoba untuk menguraikan dengan metode analisis hermeneutik yang dikembangkan oleh Muhammad Shahrour. Berdasarkan analisis tersebut ditemukan bahwa dialektika antara wahyu (teks al-Qur’an), interpreter, dan realitas konteks harus senantiasa difungsikan secara berimbang, mengingat al-Qur’an bukanlah teks “mati”. Kesadaran akan kenyataan bahwa problem manusia terus berkembang dan konteks senantiasa berubah, semantara ayat-ayat al-Qur’an bersifat statis dan jumlahnya pun terbatas, mestinya mampu menggerakkan manusia untuk senantiasa menjadikan al-Qur’an sebagai mitra dialog dalam memnjawab problem sosial keagamaan yang muncul dewasa ini
PENDIDIKAN ISLAM WASATHIYAH: MELAWAN ARUS PEMIKIRAN TAKFIRI DI NUSANTARA
Get PDFWasathiyah Islam emerged as a counterweight of the emergence of a group that often and another group (takfris). In addition, education also wasathiyah moderate understanding of Islam, with the idea of opposing violence, defend the oppressed, fanaticism, ekterimisme, reject intimidation, and terrorism. Wasathiyah (moderation) including the main Islamic character; because this value always connect Muslims with their basic principles. Their current living conditions are not disconnected from their past history and strongly connected with the history of the lives of the righteous generation earlier. In the view of Islam, life is always changing and rotation. Therefore, the attitude of moderate Islam refused to part of the present and ignore the events that occur in it. Islam also rejects wrap moderation ijtihad which is affected by a condition or environment with the clothes of immortality and maintenance of errors and changes, without any other ijtihad which is also influenced by the environment and the environmental conditions that are different from the previous ijtihad
KAJIAN ETIKA ISLAM: TUHAN, MANUSIA DAN LINGKUNGAN
Get PDFMoral awareness is a sense of self that feels good and bad, which is able to distinguish halal and haram, and rights and vanity. Man understands with his deeds. The human being as the subject realizes that he is dealing with his deed now, before, during and after the work is done. This article aims to expose ethics in Islam that is described in ethics towards God, man, and the natural environment. Ethics of God is based on moral law through gratitude to Him. Unlike ethics to man, the nature of his freedom becomes a moral creature that always interact to achieve happiness as the ultimate goal of ethics. In ethics on the environment, attitudes, actions, and ethical perspectives and management of environmental stewardship and all members of the ecosystem are indispensable.Kesadaran akhlak adalah kesadaran diri yang merasakan baik dan buruk, yang mampu membedakan halal dan haram, serta hak dan batil. Manusia mengerti dengan perbuatan dirinya. Manusia sebagai subjek menginsafi bahwa dia berhadapan pada perbuatannya sekarang, sebelum, selama dan sesudah pekerjaan itu dilakukan. Artikel ini bertujuan untuk memaparkan etika dalam islam yang dideskriptifkan dalam etika terhadap Tuhan, manusia, dan lingkungan alam. Etika terhadap Tuhan dilandasi pada hukum moral melalui rasa syukur kepada-Nya. Lain halnya etika terhadap manusia, sifat kebebasan yang dimilikinya menjadi makhluk moral yang senantiasa berinteraksi untuk mencapai kebahagiaan sebagai tujuan puncak dari etika. Pada etika terhadap lingkungan, sikap, tindakan, dan perspektif etis serta manajemen pemeliharaan lingkungan hidup dan seluruh anggota ekosistem sangat diperlukan
ESKATOLOGI DALAM PANDANGAN IBN RUSYD
Get PDFOne thing that is certain in this world is accountability. The afterlife is a continuation of the end of life in the world. In this afterlife, man will be responsible for his actions while living in the world. This article aims to describe Ibn Rushd's eschatological construction. Ibn Rushd is a Muslim philosopher who tries to prove that between wisdom (philosophy) and sharia is not an interesting contradiction to be studied in more depth. In other words, he was the philosopher who intensely attempted this integration, the integration of reason and revelation. Ibn Rushd solved his eschatological problems by the way of philosophical thought and divination.Satu hal yang pasti didunia ini adalah pertanggungjawaban. Kehidupan akhirat adalah kelanjutan dari berakhirnya kehidupan di dunia. Dalam kehidupan akhirat ini, manusia akan mempertanggungjawabkan atas perbuatannya ketika hidup di dunia. Artikel ini bertujuan untuk memaparkan konstruksi eskatologi Ibn Rusyd. Ibn Rusyd adalah tokoh filsuf Muslim yang mencoba untuk membuktikan bahwa antara hikmah (filsafat) dan syariah itu tidak bertentangan menarik untuk dikaji secara lebih mendalam. Dengan kata lain, dialah filsuf yang secara intens mencoba melakukan integrasi ini, yaitu integrasi antara akal dan wahyu. Ibn Rusyd menyelesaikan permasalahan eskatologinya dengan cara kombinasi antara pemikiran filsafat dan wahyu