9 research outputs found
ANALISIS YURIDIS PERTANGGUNGJAWABAN PIDANA TERHADAP TINDAK PIDANA PENCUCIAN UANG DI INDONESIA
No full textPencucian uang atau money laundering secara sederhana diartikan sebagai
suatu proses menjadikan hasil kejahatan (procced of crimes) atau disebut sebagai uang
kotor (dirty money) yang dikonversi atau diubah kedalam bentuk yang tampak sah agar
dapat digunakan dengan aman. Tindak Pidana Pencucian Uang ini merupakan White
Collar Crime yang banyak menarik perhatian dunia internasional termasuk Indonesia.
Hal tersebut lazim mengingat adanya dampak yang diakibatkan oleh tindak pidana
pencucian uang, yakni dapat mengancam stabilitas perekonomian dan integritas sistem
keuangan negara. Penelitian dalam skripsi ini memiliki tujuan, yakni untuk mengetahui
pertanggungjawaban pidana terhadap tindak pidana pencucian uang di Indonesia dan
untuk mengetahui formulasi penegakan hukum terhadap tindak pidana pencucian uang
di Indonesia.
Metode penelitian yang digunakan dalam penelitian ini menggunakan
pendekatan penelitian hukum yuridis normatif. Penelitian hukum yuridis normatif
meliputi pendekatan per-undang-undangan, pendekataan kasus, pendekatan historis,
pendekatan komparatif, pendekatan konseptual, pendekatan filsafat, dan pendekatan
analitis.
Hasil penelitian ini, yaitu: pertama menunjukkan bahwa pertanggungjawaban
pidana terhadap tindak pidana pencucian uang harus mengandung unsur kesalahan.
Kesalahan tersebut terdiri dari dua jenis yaitu kesengajaan (opzet) dan kelalaian
(culpa). Dalam praktiknya kualifikasi pelaku tindak pidana penucian uang dibagi atas
pelaku aktif dan pelaku pasif. Kedua Dalam perkembangannya, tindak pidana
pencucian uang semakin kompleks dan merambah ke berbagai sektor. Peran penegak
hukum sangat dibutuhkan untuk melakukan pengenalan, mencegah, dan
pemberantasan terhadap tindak pidana pencucian uang, meliputi Bank Indoneisa,
PPATK (Pusat Pelaporan dan Analisis Transaksi Keuangan), Pihak Pelapor,
BAPEPAM-LK (Badan Pengawas Pasar Modal dan Lembaga Keuangan),
Kementerian Komunikasi dan Informatika, Kementerian Perdagangan, DJBC
(Direktorat Jenderal Bea dan Cukai), dan penegak hukum. Selain itu, penegakan
hukum juga terkait dengan perampasan aset. Dalam dalam perampasan aset terdapat 3
(tiga) metode, yaitu Criminal Forfeiture, Civil Forfeiture, dan Administrative
Forfeiture.
Kata Kunci: Pertanggungjawaban, Tindak Pidana, Pencucian Uan
Reservations Go Digital : Web-Based Solution for Villa Bookings: Reservasi Goes Digital : Solusi Pemesanan Villa Berbasis Web
No full textVilla Hayati, an accommodation in Mojokerto Regency, has experienced a decline in revenue and bookings due to difficulties in promoting and disseminating information. Transactions are currently handled through telephone communication or on-site visits, which is time-consuming and ineffective. To address these challenges, the author designed a web-based villa reservation information system. The system aims to provide comprehensive information on available facilities and villa availability, simplifying the booking process for prospective renters. The waterfall method was employed for system design, consisting of needs analysis, system design, coding, testing, and maintenance stages. PHP was used as the programming language. Through a questionnaire with 10 users, the effectiveness of the system was assessed. The results showed high satisfaction levels, with users finding the reservation information system effective and helpful in the booking process. This system offers a solution to Villa Hayati's promotion and information dissemination challenges, potentially leading to increased revenue and bookings
Tolerance Based on Love in Maulana Jalāl al-dīn Rūmī’s Thought
No full textTolerance, proclaimed by UNESCO around two decades ago, has almost succeeded in becoming a culture lived by the world community. The culture of war as conflict resolution has changed into a culture of peace through tolerance. However, philosophically, this discourse is flawed and paradoxical in many points. Is this flawed concept worthy of being a cultural value imposed on humanity? Here, the author wants to explore an alternative source of the value of tolerance from a significant figure in Islam named Rumi. Maulana Muhammad Jalāl al-Din Rumi is a great poet in Islamic history. Through the beautiful poetry, he taught humans a mystical journey towards God and then lived peacefully in harmony with diversity and difference. For him, a peaceful life must begin with recognizing God. By remembering God, a person will undoubtedly know humans and their characteristics and how they should live in them. This article explores Rumi\u27s concept of love, which teaches one to live peacefully amidst diversity and differences
Tafsir tematik tertawa perspektif Teori Sosiologis
No full textABSTRAK
Tertawa merupakan sesuatu yang sering kita temui dan sering dilakukan oleh setiap orang dalam kehidupan sehari-hari. Tertawa merupakan sesuatu yang wajar yang mana tertawa merupakan salah satu fitrah atau anugrah yang dimiliki manusia yang telah diberikan Allah Swt.. Dalam tertawa terdapat banyak sekali manfaat, baik dalam bidang psikologi maupun sosiologi. Dalam bidang sosiologi manfaat dari tertawa dapat kita rasakan ketika kita berinteraksi sosial, diantaranya yaitu menjaga hubungan persahabatan, hubungan interpersonal, menghargai orang, menghilangkan permusuhan, menciptakan keakraban dan kemesraan, meningkatkan rasa percaya diri dalam berkomunikasi dan berinteraksi, dan masih banyak lagi. Akan tetapi hal ini tidak sejalan dengan tertawa perspektif Al-Qur’an dan hadits, yang mana didalamnya menjelaskan bahwa tertawa merupakan perbuatan yang tidak baik. Perbedaan inilah yang menjadikan penulis tertarik untuk melakukan kajian seputar tertawa dalam Al-Qur’an dengan pendekatan sosiologi dan menjadi pokok permasalahan yang akan dikaji dalam penelitian ini.
Jenis penelitian merupakan penelitian normatif yang mana mempunyai kerangka penelitian kepustakaan (library research), dengan menggunakan pendekatan kualitatif, agar dapat menjawab rumusan masalah maka digunakan metode tafsir tematik dengan menggunakan kata kunci tertawa (Dhahika) yang terdapat dalam Al-Qur’an. Kemudian ayat-ayat tersebut ditelaah dengan merujuk pada sumber data primernya yaitu Al-Qur’an dan juga sumber data sekundernya yaitu kitab tafsir, teori sosiologis, artikel, jurnal, dan beberapa sumber lain yang relevan. Dari sumber data tersebut, kemudian dilakukan analisis terhadap ayat-ayat yang telah diperoleh.
Dalam penelitian ini ditemukan bahwa Lafadz dhahika dalam Al-Qur’an disebutkan sebanyak 10 kali yang tersebar dalam 8 surat, adapun ayat-ayat tersebut dapat diklasifikasikan menjadi dua macam tertawa, yaitu tertawa yang baik (karena mendapat nikmat dan bersyukur) dan tertawa yang tidak baik (karena mengejek, menghina, dan merendahkan suatu golongan) yang mana masing-masing berjumlah lima ayat. Dan dari 10 ayat itu terdapat 3 surat yang masuk pada teori fungsional, 6 surat masuk pada teori konflik dan 1 surat yang termasuk teori interaksionisme simbolik.
ABSTRACT
Laughter is something that we often encounter and is often done by everyone in everyday life. Laughter is something natural where laughter is one of the fitrah or grace that humans have given Allah SWT. In laughter there are many benefits, both in the fields of psychology and sociology. In the field of sociology, we can feel the benefits of laughter when we interact socially, including maintaining friendly relations, interpersonal relationships, respecting people, eliminating hostility, creating intimacy and intimacy, increasing self-confidence in communication and interaction, and much more. However, this is not in line with laughing in the perspective of the Qur'an and hadith, which explain that laughing is a bad act. This difference is what makes the author interested in conducting a study about laughter in the Qur'an with a sociological approach and becomes the subject matter to be studied in this study.
The type of research is normative research which has a library research framework, using a qualitative approach, in order to answer the formulation of the problem, the thematic interpretation method is used by using the keyword laugh (Dhahika) contained in the Al-Qur'an. Then the verses are examined by referring to the primary data source, namely the Qur'an and also secondary data sources, namely the book of interpretation, sociological theory, articles, journals, and several other relevant sources. From these data sources, an analysis of the verses that have been obtained is then carried out.
In this study it was found that Lafadz dhahika in the Qur'an was mentioned 10 times spread over 8 letters, while the verses can be classified into two kinds of laughter, namely good laughter (because of getting favors and being grateful) and bad laughter (because of mocking, insulting, and demeaning a group), each of which amounted to five verses. And of the 10 verses, there are 3 letters that fall into functional theory, 6 letters that fall into conflict theory and 1 letter that includes the theory of symbolic interactionism.
مستخلص البحث
الضحك شيء نواجهه كثيرًا ما نواجهه وغالبًا ما يفعله الجميع في الحياة اليومية. فالضحك شيء طبيعي وهو من الفطرة أو النعمة التي وهبها الله سبحانه وتعالى للإنسان. وفي الضحك فوائد كثيرة، سواء في مجال علم النفس أو في مجال علم الاجتماع. ففي مجال علم الاجتماع يمكن أن نشعر بفوائد الضحك عند التفاعل الاجتماعي، ومنها الحفاظ على العلاقات الودية والعلاقات الشخصية واحترام الناس وإزالة العداوة وخلق الألفة والألفة وزيادة الثقة بالنفس في التواصل والتفاعل وغير ذلك الكثير. إلا أن هذا لا يتماشى مع الضحك في منظور القرآن والحديث، الذي يوضح أن الضحك عمل سيئ. وهذا الاختلاف هو ما جعل المؤلف يهتم بإجراء دراسة حول الضحك في القرآن الكريم بمنهج علم الاجتماع، ويصبح هو الموضوع الذي ستتم دراسته في هذه الدراسة.
نوع البحث هو بحث معياري له إطار بحثي مكتب، باستخدام المنهج الكيفي، وللإجابة عن صياغة المشكلة، يتم استخدام منهج التفسير الموضوعي باستخدام الكلمة المفتاحية (الضحكة) الواردة في القرآن الكريم. ثم يتم فحص الآيات بالرجوع إلى مصدر البيانات الأولي، وهو القرآن الكريم وكذلك مصادر البيانات الثانوية، وهي كتاب التفسير، والنظرية الاجتماعية، والمقالات، والمجلات، والعديد من المصادر الأخرى ذات الصلة. ومن مصادر البيانات هذه، يتم بعد ذلك تحليل الآيات التي تم الحصول عليها.
وقد تبين من خلال هذه الدراسة أن الضحك في القرآن الكريم ورد في القرآن الكريم ١٠ مرات موزعة على ٨ أحرف، ويمكن تصنيف الآيات إلى نوعين من الضحك وهما الضحك الحسن (لأنه يحصل به الفضل والامتنان) والضحك السيئ (لأنه استهزاء وإهانة وتحقير لجماعة) وكل منهما يبلغ خمس آيات. ومن بين هذه الأبيات العشرة، هناك ثلاثة أحرف تندرج في النظرية الوظيفية، وستة أحرف تندرج في نظرية الصراع، وحرف واحد يندرج في نظرية التفاعل الرمز
Implementasi Algoritme Cellular Automata Dalam Pembuatan Dunia Dua Dimensi Secara Prosedural Pada Permainan Roguelike Grey
No full textGrey adalah Roguelike game yang membutuhkan dunia yang dibangkitkan secara prosedural. Pembuatan dunia secara prosedural bertujuan untuk memberikan pemain pengalaman bermain yang segar pada setiap mengulang permainan dan memudahkan pengembang permainan agar tidak perlu membuat dunia satu-persatu. Grey menggunakan Cellular Automata (CA) sebagai algoritme pembangkitan dunianya secara prosedural.
CA disini adalah CA dua dimensi yang mana tiap sel akan mengecek tiap sel tetangganya untuk memutuskan pada generasi selanjutnya sel tersebut akan hidup atau mati. Algoritme CA yang digunakan akan dikelola ulang oleh beberapa pipeline yang dibuat oleh penulis. Dimana pipeline tersebut diperlukan agar dunia yang dibangkitkan oleh algoritme CA dapat digunakan dalam permainan Grey.
Pembangkitan dunia dalam permainan Grey dibantu oleh beberapa algoritme lain. Seperti Depth First Search (DFS) untuk pembuatan tata letak dungeon dan juga Poisson Disk Sampling (PDS) untuk pembangkitan objek-objek lingkungan.
Pengujian dilakukan dengan membangkitkan dunia beberapa kali oleh penguji. Hasilnya membuktikan bahwa dunia yang terbuat menghasilkan bentuk yang berbeda-beda dan waktu pembuatan dunia yang relatif cepat yaitu rata-rata 73 ms. Juga apabila tidak diberikan pipeline maka dunia yang dibuat tidak dapat diselesaikan.
=======================================================================================================
Grey is a Roguelike game that requires a procedurally
generated world. Procedural world generation aims to provide
players with a fresh gaming experience at every replay and
make it easier for game developers to avoid creating worlds
one by one. Grey uses Cellular Automata (CA) as the
procedural world generation algorithm.
CA used here is a two-dimensional CA where each cell
will check every neighboring cell to decide in the next
generation that cell will live or die. The CA algorithm used will
be re-managed by multiple pipelines created by the author.
Where the pipeline is needed so that the world generated by the
CA algorithm can be used in the Grey game.
The generation of the world in the Grey game is aided
by several other algorithms. Such as Depth First Search (DFS)
for creating dungeon layouts and also Poisson Disk Sampling
(PDS) for generating environmental objects.
Testing is done by generating the world several times by
the tester. The results prove that the created worlds produce
different shapes and the relatively fast world creation time
which is 73 ms on average. Also if no pipeline is given then the
generated world cannot be completed
Pandangan Ulama Kabupaten Langkat tentang Hukum Memberikan Karangan Bunga saat Walimatul ‘Urs
No full textThe practice of giving flower arrangements at the walimatul \u27urs event often occurs among the community, especially in Langkat Regency. Basically, the giving of flower bouquets during the walimatul \u27urs is not strictly regulated in the text, giving rise to differences of opinion among the ulama of Langkat Regency. The focus of this research aims to answer two problem formulations, namely how to practice giving flower bouquets and the views of the Ulama of Langkat Regency regarding giving flower bouquets during walimatul \u27urs. The research method that the author uses is an empirical research method with a qualitative descriptive approach. Then the data used is primary data and secondary data. Based on the results of the research that has been carried out, the conclusions obtained are; Firstly, the practice of giving flower bouquets in Langkat Regency often occurs in the community as a sign of a lively party, a form of support, and as a sign of strengthening the ties between the giver and the recipient. However, placing flower arrangements along the road can disturb road users because the flower arrangements fall due to wind, rain or being knocked over by road users. Second, Langkat Regency clerics are of the opinion that it is permissible to give flower bouquets during the walimatul \u27urs, considering that there is no text that explicitly regulates the law on giving flower bouquets. Furthermore, the positive value of giving a bouquet of flowers is that as a gift, by giving a bouquet of flowers someone can maintain friendship because they cannot attend the event, but can represent it by giving a bouquet of flowers.
Keywords: Views of Ulama, Flower Bouquets, Walimatul \u27Ur
TASAWUF MODERN MENURUT HAMKA; STUDI ANALISIS TERHADAP TASAWUF KLASIK
No full textSufism has developed in the Islamic world since the 2nd century Hijriah. Many of the companions and tabi'in figures were Sufism groups, including Abu Ubaidah Al-Jarrah, Abu Dzar Al-Ghifari, Salman Al-Farisi, Abdullah Ibn Mas'ud, and many more. Initially Sufism emerged as a criticism of various problems that occur in life. Whether it was the aristocratic love of wealth, or the endless debates of religious scholars on trivial matters. So there are some groups who want to stay away from worldly problems to be alone and get closer to Allah SWT. Their initial intentions were good. But over time, with the mixing of cultures, traditions, and thoughts from non-Arab civilizations, the practice of Sufism began to change. No longer running in accordance with Islamic law, and even began to deviate far. The result is a mistaken view of Sufism. So in this paper, the author wants to try to explain the concept of 'modern Sufism' which was initiated by Hamka and to give it a difference from the concept of classical Sufism. With the library research method, the authors found that there was a new principle in the Hamka concept. He no longer thinks that Sufism is away from the world and draws closer to Allah alone, but even as an approach to Allah without leaving the world.Tasawuf sudah berkembang di Dunia Islam sejak abad ke-2 Hijriah. Banyak di antara tokoh sahabat dan tabi’in yang merupakan kelompok tasawuf, diantaranya adalah Abu Ubaidah Al-Jarrah, Abu Dzar Al-Ghifari, Salman Al-Farisi, Abdullah Ibn Mas’ud, dan masih banyak lagi. Mulanya tasawuf muncul sebagai kritik atas berbagai problematika yang terjadi dalam kehidupan. Entah itu kecintaan kaum bangsawan yang berlebihan terhadap harta kekayaan, maupun perdebatan tiada akhir dari para ahli agama tentang hal-hal sepele. Maka hadirlah sebagian golongan yang ingin menjauhi permasalahan duniawi itu untuk menyendiri dan mendekatkan diri pada Allah swt. Niat awal mereka baik. Namun seiring berjalannya waktu, dengan bercampurnya kebudayaan, tradisi, serta pemikiran dari peradaban non-Arab, maka pengamalan tasawuf itu mulai berubah. Tidak lagi berjalan sesuai dengan syariat Islam, bahkan mulai melenceng jauh. Dan tasawuf semacam itulah yang dipahami oleh umat muslim dunia saat ini. Hasilnya adalah pandangan yang salah terhadap tasawuf. Maka dalam tulisan ini, penyusun ingin mencoba menjelaskan konsep ‘tasawuf modern’ yang digagas Hamka serta memberikan perbedaannya dengan konsep tasawuf klasik. Dengan metode penelitian kepustakaan, penyusun menemukan terdapat kebaruan prinsip dalam konsep Hamka. Beliau tidak lagi menganggap bahwa tasawuf adalah menjauhi dunia dan mendekatkan diri pada Allah saja, namun bahkan merupakan pendekatan diri dengan Allah tanpa meninggalkan dunia
Islamisasi Ilmu dan Ilmuisasi Islam: Polemik dalam Integrasi Islam dan Sains
No full textThis article aims to explore the meaning of the Islamization of Contemporary Science and Islamic Scholarship, as well as a comparison of the paradigms of the two. Both have a role in integrating Islam and science, which has the aim of eliminating the dichotomy between science and Islam. So, both of these come forward to play a role in this goal. The study of the integration of Islam and Science is very thick and has many styles in Indonesia in particular, such as the Tree of Science, Interconnection Integration of Cobwebs, Twins Tower, Pedati Wheel, Diamond Model of Science, Islamization of Contemporary Science, Islamic Science and so on. However, the author only examines the two styles, namely Islamization and (scientific) Islamic Science. This research uses library research with a comparative analysis method. So that it produces several points including that the Islamization of science and the science of Islam have the same goal, namely to integrate religion with science, so that there is no dichotomy between the two. However, there are differences in the paradigm of the two, Islamization of science is said to be mentioned from context to text, but the author does not agree with that opinion, rather agreeing that Islamization of science is a way of Islamizing or returning the meaning of science to the original, so that there is no mixture with secular science. While the Islamization of science is reading an object from text to context, in the author's opinion this is more to answer the wonders of the text in the Qur'an. From the conclusion, if all styles or types of integration in Indonesia agree and join, the scientific tradition in Islam will be more advanced and developed
Plurality In Academic Tradition: The Case of Lecturers? Educational Background at the Graduate School Syarif Hidayatullah State Islamic University (UIN) Jakarta from 1982-2014
No full textThis book initially was a research which is completed and
submitted to the Graduate School Syarif Hidayatullah State Islamic
University (UIN) Jakarta, as a partial fulfillment of the requirements for
the degree of Master of Islamic Education.
The idea of the book originated primarily from a reality that
diversity occurs in all educational levels. For the UIN cases, the
phenomena of diversity can be noticed from its academic community;
whether it comes from different social or religious organizations,
educational background, cultural or ethnicity, countries or even
religions. Hence, as a unique institution which produces a distinct
tradition of Islamic studies, the UIN provide lecturers with different
scholarly tradition; either graduated from the Eastern, Western or local
universities.
To that end, I performed a research and focused merely on
lecturers? educational background to understand further how they dealt
with differences, in particular concerning the impact on students? work. I
presumed that lecturers struggled with internal conflicts since the
background has different educational tradition. The Western, Eastern
and local educational traditions have been explored further in this book
chapter to help readers understand these different entities respectively.
By exploring the notion of collaboration which closely related
with conflict resolution, I ended up with a conclusion that the East-West
tension nowadays have been melted, although not entirely. I argued that
lecturers? collaboration not only can be traced through the intrapersonal
or interpersonal aspects. The need to combined those two levels with an
additional aspect, the epistemological dimension; become substantial.
This statement can be verified since the epistemological dimension of
lecturers? educational background becomes the basis on both side to
work collaboratively. This general finding indicated that two salient
factors that support the process of lecturers? collaboration, including
their background as a pesantren graduates and their participation to
promote the Indonesian Islam. By having a team-work, they construct
the idea to promote the moderate culture amid academic community.
With this finding, I reaffirm a general statement which declared the
Graduate School UIN Jakarta as a smelting place. My hope that these
findings will give a positive contribution on discussion toward research
on East-West relationship, diversity and equity, lecturers? collaboration,
and professional communities. In view of that, I realized that this research to some degree is a
collaboration of so many people whom I cannot mention their names one
by one proportionally in this acknowledgment. For this reason, I would
like to express my sincere thanks and gratitude to all of people who have
assisted me in completing my study and in particular in finishing this
research.
First of all, I would like express my deepest gratitude to the
Graduate School, which delivers to the Rector of UIN Jakarta, Prof. Dr.
Dede Rosyada, MA; the Director of the Graduate School, Prof. Masykuri
Abdillah, MA; and to both Chairpersons of Doctoral and Master degree,
Prof. Didin Saepudin, MA and JM Muslimin, PhD. My deepest gratitude
also delivers to my thesis supervisor, Prof. Dr. Komaruddin Hidayat, MA
whose sharp criticism and insightful comments have made this work
much better that I could predict before. The choice of the Graduate
School as the focus of this study also owes much to his constructive
comments on my earlier proposal. Thanks to share the idea and
encourage me during every phase of my study.
My deepest appreciation also goes to all my lecturers who have
shared their knowledge and experiences during their lectures and
personal conversation with me. I owe much to Prof. Dr. Azyumardi Azra,
MA; Prof. Suwito, MA; Prof. Iik Arifin Mansurnoor, MA; Prof. M. Atho
Mudzhar, MSPD; Prof. Huzaemah Tahido Yanggo, MA; Prof. Yunan
Yusuf, MA; Prof. Zainun Kamaluddin Fakih, MA; Prof. Abuddin Nata,
MA; Prof. Abdul Mujib, MA; Prof. Murodi, MA; Fuad Jabali, PhD;
Yusuf Rahman, PhD; Muhammad Zuhdi, PhD; Dr. Abd. Chair; Ahmad
Luthfi Fathullah, MA; Asep Saepudin Jahar, PhD; Ayang Utriza Yakin,
PhD; Ahmad Dardiri, MA; Suparto, PhD; Usep Abdul Matin, PhD; Dr.
Gazi, MA. I also like to extend my gratitude to Prof. Quraish Shihab,
MA; Prof. A. Malik Fadjar, MA; Prof. Ahmad Aziz Dahlan, MA; Prof.
Zaitunah Subhan, MA; Prof. Yunasril Ali, MA; Prof. Nasaruddin Umar,
MA; Prof. Husni Rahim, MA; Bambang Suryadi, PhD; Yeni Ratna
Yuningsih, PhD; Nurlena Rifa?i, PhD; Didin Syafrudin, PhD; Din Wahid,
PhD; Ali Munhanif, PhD; and other lecturers. Their patience, feedback,
and comments were remarkable in guiding my study. To have had the
opportunity to learn from each of them is my privilege.
My deepest gratitude also goes to Dr. Shirley Baker from Alliant
University, California, USA; Prof. Dr. Margareth Gfrerer from DAAD
Scholarship Program, Germany; and Prof. Andi Faisal Bakti, MA; who
taught me the way to create a good academic writing. Although in this
study the author is still a beginner, yet this thesis become the first work
which developed in English language. I am grateful to them for allow me to join in their classes as a Master student representative among the
Doctoral candidates of the Graduate School in which I learned so much.
In addition, I would like to give my sincere thanks and
appreciation to PPIM UIN Jakarta. Special thanks deliver to the
directors: Saiful Umam, PhD; Dadi Darmadi, PhD; and Ismatu Ropi,
PhD; who provide lots of events related with the research on Islamic
Studies, such as seminars, conferences and even references in which I
collected the materials needed for writing this thesis. Other thankfulness
delivers to STFI Sadra with similar events in Islamic philosophy. Special
thanks go to Pak Dani Nur Fajar and Kak Rintis Mulya; who always
inform and delivers invitations for those events. By participating those
events I gain lots of information to enhance my knowledge in Islamic
studies.
Not less importantly, I also owe much to Bu Zulfa Indira
Wahyuni, M.Psi; as the secretary of my thesis supervisor. Thanks for
facilitate and arrange schedules for my meeting with the professor. I also
owe much to the Research Library of the Graduate School, from which I
collected the materials needed for writing this thesis. Special thanks to
Bu Alfida, Pak Imron and Mas Rofiq. Furthermore, the completion of
this study would not be possible without support and help from members
of the Graduate School. I am really indebted to Mas Arief, Mas Adam,
Kak Vhemmy, Kak Ima, Kak Nisa, Kak Haula Noor, Kak Windy, Pak
Nanang, Mas Jayadi, Mas Ikin, Mas Tony, Pak Anin, Mpok Siti, Pak
Rodian, Pak Muhali, Pak Opih, Pak Teguh, Pak Zul, Pak Nisan, Pak
Odang, Pak Rojalih (alm.), and other members of the Graduate School.
My gratitude goes next to Yayasan Al-Mas?udiyah, Sukabumi. I
would like to express my heartfelt gratitude to all the asa>ti>dh and santris
at the Pesantren Miftahul Huda Al-Mas?udiyah, Rindu Alam, Sukabumi.
A place where I was raised and educated with the religious sciences. A
place with a tranquility which stimulate me to learn more about ad-di>n
and pursue further for a higher degree in learning. My deepest gratitude
delivers to Abah Didi (KH. Syeikh Ibnu Mas?ud Rd. Didi Djajadinata);
Drs. Ade Suwardi Mufti Al-Huda; Ibu Hetty Munigar; H. Abdulrohman;
Drs. KH. Mustafidin Ahmad; Ust. H. Abdul Madjid, SM, MM.Pd (alm.);
Ust. H. Rahmat Saleh, S.Ag.
In particular, to my former college, STAI Al-Mas?udiyah; as a
place for me to express my notion in which I dedicated with. The
completion of this study would not be possible without the support from
the member of this institution. I would like to express my sincere
appreciation and thanks to Ust. H. Ahmad Bisri Musthafa, MA; Ust. Dr.
Ahmad Izzan, MA; Ust. Ade Djuanda, M.Ag (alm.); Ust. Drs. Soheh Abdurahman, M.Pd; Ibu Euis Andriani, M.Pd; Ust. Hoerudin, MA; Ust.
Zarqoni Heryanto, SE; Ust. Ariza Ajiwinata, SHI; Umi Khaeratunnisak,
S.Ag; Ust. Yudi Ruswandi, S.Pd.I; Ust. Asep Rijwan Suhendi, S.Pd.I;
Ust. Entis Sutisna, SHI; and other academic staff and lecturers. Other
thankfulness also delivers to Pesantren Al-Bayyinah, Muara Sanding,
Garut; as the first place at Indonesia that introduced to my family and
stayed before transferal to Sukabumi. My deepest gratitude delivers to
Abah Anwar (KH. Anwar Musaddad); Abah Yusuf (KH. Yusuf
Tauzirie); and to their family KH. Cecep Abdul Halim, Lc and Ibu Hj.
Lilis Nurjanah. My gratitude also delivers to Jemaah Salam Singapore
and Jemaah Al-Kautsar Batam; specially for mama Haslinda, uncle
Jailani, uncle Hamzah, uncle Jamaludin, and to all jemaahs. Thanks to
become my family in this world and the next. Their support and pray
from the beginning to the end of my study was extraordinary.
My thanks also deliver to my tutors and friends in the foreign
languages: to Mr. Harris, Herr Sonny, Yusuf Altuntas abi, Ibrahim
Terzioglu abi, Mr. Arthur Gubaydullin, Monsieur Abdelaziz Abbaci, Mr.
Abo Bakr Chalifa Amtar Ali, Simona Sienkiewicz, Jameela Musorma,
Farzona Saidova, Siti Maleekah, Siti Jannah. To my classmates, from the
Doctoral candidates in the year 2014/2015: Bu Rosdiana, Bu Rubiyanah,
Bu Yuke, Bu Suryani, Bu Nikmah, Bu Husnul, Bu Nisa, Bu Yanti, Pak
Mahmud, Pak Ayyub, Pak Hanafi, Pak Farhan, Pak Marsaid, Pak
Fauzani, Pak Afwan, Ust. Azmi, Pak Yoyo, Pak Udin, Pak Isa, Pak
Uksan, Ust. Istikhori, Pak Yusri, Pak Wari, Pak Pendeta (Hannas), Pak
Budi, Pak Fauzani, Pak Asep, Pak Syam, Pak Ayatullah, Pak Mujahid,
Pak Iman, Pak Julian, Dahrul Abi, Mas Sofi, Abg Zakaria, Abg
Zulfarizal. To my classmates from Master candidates in the year
2014/2015: Liana, Nurul, Mbk Izzah, Meta, Bu Zuraida, Bu Junaidah,
Zulfa, Arliana, Kak Khalilah, Syifa Abla, Mbk Yuni, Abg Sahlan, Abg
Amir, Abg Akmal, Bro Oka, Bro Nawir, Bro Tamam, Abg Harahap, Bro
Alwi, Bro Fauzan, Ust. Hizbullah, Bro Fawzi, Ust. Atho, Ust. Yunal,
Ust. Daud, A Anwar, A Komar, Bg Afif, Ust. Aziz, Bg Alfiandri, Bg
Zulkifli, Bro Imam, Ust. Sirojuddin, Bg Luthfi, Ust. Anang, and the
others. To my friends in the women quite room (WQR): Bu Nurlaila, Bu
Ainal, Bu Fadhlina, Bu Ida Musdafia, Kak Deffi, Unni Yeni, Kak Roza,
Bu Wulan, Kak Rifqy, Mutiara. Also other friends whom I recognized:
Pak Ali Halidin, Pak Idrianto Faishal, Pak Paulus Tasik Galle, Pak
Appriliantoni, Pak Daminto, Pak Yahya Agil, Pak Saparudin, Mas Adzan
Noor, Bu Any Widayatsari, Kak Wina Tresna Rahayu, Bu Umi Kulsum,
Bu Nuraini, Kak Ngainurrahmah, Abg Zain, Bro Yudril, Bro Fadhil, Bro
Hafidz, A Sansan, Mas Ainun, Kak Dewi Sutrisna, Kak Sonia, Abg Ikhwan, Bg Iwan, Bro Rof?il, Abg Mas?adi, Teh Rika, Vhya, Hasna, A
Fahmi, Bu Ipah, Bro Rama, Bro Adit, Mas Adeni, and other friends
whom I cannot mention their names one by one proportionally. Special
thanks to all of them who has helped me differently formulate my ideas
and enjoy the difficult time I had to face during the completion of my
study in Jakarta.
Not less importantly, also to those who act as my teacher and
friends: Pak Mu?min, Ust. Anshor, Pak Umar, Mr. Iksan, Pak Irawan,
Pak Hasan, Pak Zulfis, Pak Umar Syam, Pak Irvani, Pak Amir, Pak Asep
Saepulloh, Romo Gregorius Soetomo, Abg Irham; whose valuable
criticism and comments have helped me shape the focus of my study.
Also to Buya Ihsan Ahmad and to my Libyan friend?s, Bro Othman
Eltalis; who helped me to read and retranslate by using an appropriate
Arabic language for the abstract of this thesis. Thanks for taking the
time amid the bustle of activities. Thanks for the kindness and
encouragement.
To the one and my only sister, Masayu Fatimah Azzahrah Bte
Masagos Zainudin, I owe you many things for your sincere support and
help during the completion of this study. Thanks for having a great
discussion about our study while keep on accompany my loneliness in
Jakarta. Thanks to become the best sister and I promise to spend my
time more with you again after finishing the writing.
Above all, my deepest respect and gratitude go to my big family
at Singapore, the family of Masagos and Ibrahim. The most importantly
to my parent, Masagos Zainudin Bin Masagos Mohamad and Selina Bte
Ibrahim who always motivate with their loves and pray for my life. Their
decision to put me and my sister to learn and lives more at Sukabumi is
the best selection to gain more worthy life provision. Both affection for
us is one of the sublime realities of worldly life, therefore, filial gratitude
to them is a most urgent and tireless duty. Thanks for sacrifice your life
for both of us. Jazakalla>h ah}san al-jaza>?!
All praise is due to the Lord, the Almighty, who gives the
breath, the strength ? in truth everything ? to this humble servant. He
indeed, who taught me and assisted me in this life journey.
Alh}amdulilla>hi h}amdan kathi>ra>
