101,620 research outputs found
KH. MUHAMMAD HARUN NAFSI DALAM PEMBINAAN KEAGAMAAN DI SAMARINDA
No full textThis study is entitled "The Role of KH. Muhammad Harun Nafsi In Religious Coaching of Samarinda City ". Background Coaching is basically a conscious effort carried out by planned to improve the atmosphere of a better life and in accordance with the teachings of the Islamic religion. Coaching that should be done continuously so as to get what is expected is a safe, peaceful, happy, prosperous life and get the pleasure of Allah SWT. The purpose is to find out how the role of KH. Muhammad Harun Nafsi in religious formation in the city of Samarinda. This type of research is a qualitative description that explains in more detail through in-depth analysis of the subject under study.
The study used field research using a qualitative descriptive approach. The location of this research is in Samarinda. Data collection techniques include observation, interviews and documentation. The data analysis technique used is descriptive analysis.
The results of this study are KH. Muhammad Harun Nafsi, founded a HEP Cokroaminoto SMEP and Middle School, Islamic boarding school and a school called At-Taqwa Harun al-Rasyid, better known by the local community as "Arab School" in 1977. As a preacher acted by KH. Muhammad Harun Nafsi preached to Sangkulirang. Forming the majelis ta ‟lim located in his own home on Jalan Cokroaminoto, Samarinda Seberang. The Ta‟ lim assemblies were attended by the community around KH. Harun Nafsi. This assembly is usually called "Assembly of the Village.Penelitian ini Berjudul “Peran KH. Muhammad Harun Nafsi Dalam pembinaan Keagamaan Kota Samarinda”.Latar belakang Pembinaan pada dasarnya merupakan usaha sadar yang dilaksanakan dengan direncanakan untuk memperbaiki suasana kehidupan yang lebih baik dan sesuai dengan ajaran agama Islam. Pembinaan yang selayaknya dilakukan terus menerus sehingga mendapatkan apa yang diharapkan yakni kehidupan yang aman,damai, bahagia, sejahtera dan mendapat ridha dari Allah SWT. Adapun tujuan untuk mengetahui bagaimana Peran KH. Muhammad Harun Nafsi dalam pembinaan keagamaan di kota Samarinda.Jenis peneltian ini adalah deskriptip kualitatif yakni menjelaskan lebih rinci melalui analisis yang mendalam mengenai subjek yang diteliti.
Penelitian menggunakan penelitian lapangan dengan menggunakan pendekatan deskriptif kualitatif. Lokasi penelitan ini di Samarinda.Tekhnik pengumpulan data berupa observasi, wawancara dan dokumentasi. Tekhnik analisa data yang digunakan adalah analisis deskriptif.
Hasil penelitian ini adalah KH. Muhammad Harun Nafsi, mendirikan sebuah Sekolah SMEP dan SMP Hos Cokroaminoto, pondok pesantren dan sekolah dengan nama At-Taqwa Harun al-Rasyid yang lebih dikenal oleh masyarakat sekitar dengan “Sekolah Arab” pada tahun 1977. Sebagai dai dilakoni oleh KH. Muhammad Harun Nafsi berdakwah hingga ke Sangkulirang. Membentuk majelis ta’lim yang berlokasi di rumahnya sendiri di Jalan Cokroaminoto, Samarinda Seberang.Majelis Ta’lim ini dihadiri oleh masyarakat sekitar tempat tinggal KH. Harun Nafsi. Majelis ini biasa disebut “Majelis orang Kampung
Genocide Prevention through Changing the United Nations Security Council Power of Veto
No full textIn 1948 the international community in reaction to the horrors of the holocaust sought to eradicate genocide forever by creating the 'Convention on the Prevention and Punishment of the Crime of Genocide'. This Convention criminalised the preparation and act of genocide by international law, making all individuals accountable irrelevant of status or sovereignty. But the Convention has not been enough to deter the act of genocide from occurring again, and again, and again. Worst, the international community has been slow to react to cases of genocide. The problem with preventing and punishing genocide is hindered by the power and right of veto held by permanent members of the UNSC. The UNSC has been given the responsibility to maintain international peace and security and is the only entity that can mandate an intervention that overrides the principle of non-intervention. The aim of this thesis is to show that the veto has been a crucial factor in stopping the prevention of genocide, thus it is imperative that the veto change. This study argues that to effectively prevent and punish genocide the veto needs to be barred from use in cases of genocide. It looks at different cases since the Armenian genocide during WWI through to the Darfur genocide which is still in process. The case of Armenia is significant because for the first time, members of the international community were prepared to hold leaders of another state accountable for their treatment of their own citizens. However the collective will to bring justice to those accountable waned coming to an abrupt end in 1923. The holocaust followed in WWII; six million Jews died, and numerous other groups were targeted under the Nazi's serial genocide. The shock of the holocaust led to the Genocide Convention. But thirty years later during the Cold War, Cambodia became embroiled in a genocide perpetrated by the Khmer Rouge. The international community silently stood by. The USSR, China, and the US all had their reasons to stay out of Cambodia, from supporting a regime with a likeminded political ideology to war weariness from Vietnam. In the 1990s, genocides in Rwanda and the former Yugoslavia (Bosnia and Kosovo) followed. The former was neglected by the US's unwillingness to be involved in another peacekeeping disaster. The two genocides in the former Yugoslavia were affected by Russia and China's reluctance to use military force even after the clear failure of serial negotiations. Finally, in 2003 Darfur became the latest tragedy of genocide. Again, Russia and China have been timid of calling the conflict genocide thus avoiding any affirmative action to stop it. These cases all show that where one state is unwilling to be involved in stopping genocide, their right and power to the veto stops or delays the international community from preventing and punishing genocide, regardless of whether the veto is used or merely seen as a threat. Therefore, for future prevention of genocide, the veto needs to be changed to prevent its use in times of genocide
Akal dan wahyu dalam islam (perbandingan pemikiran harun nasution dan muhammad abduh)
Get PDFThis research is aimed to (1) understand the Harun Nasution and Muhammad Abduh thoughts abound and revelation in Islam, (2) to know the similarities and differences of the Harun Nasution and Muhammad Abduh thoughts of mind and revelation in Islam, and (3) to know relevance of the Harun Nasution and Muhammad Abduh thoughts with current condition.
The data collection technique in this research is by using library research (library research). The way to collect the data is by an examine Islamic books follows by mind and revelation in Islam of Harun Nasution and Muhammad Abduh, and also insert the Mutakalimin opinion who agreed with Harun Nasution and Muhammad Abduh. And the technique to analyst this data is using descriptive qualitative.
The similarity of Harun Nasution and Muhammad Abduh are that a religion would find back a vitality and its ability to face the challenges in today era if that religion give a proper place to honor to human mind or thought. And the difference of Harun Nasution and Muhammad Abduh ideas are that they don’t have experience and environment in their background, bath socio cultural and intellectual.
Many muslims today are trying to limit their mind, and trying to believe revelation is only the truth. Even thought, mind is a gift given by God. Mind is the distinguish between humans and animal and other creatures. Actually, the dispute between mind and revelation, science and religion is not the new thigs like a new knowledge, a miracle, Jabariyah, Qodariyah, Asy’ariyah which are can not be separated from the differences perspective of mind and revelation
ENT 530 Social media portfolio: Simply K Facemask by Harun Akun / Muhammad Aswad Zambary
Get PDFMy business is about selling Simply K Facemask. I start my business with just make a dropship to Harun Akun Simply k facemask. The product that I have been choose is Simply K Facemask and for my fb page is Simply K facemask. The reason behind the choose of this name is to ease people that want to buy Simply K facemask to find the page. The address of this product to be find is 315 A BPVA 11000 Balik Pulau, Pulau Pinang. The owner of Simply K facemask by Harun Akun is Muhammad Harun bin Akun and his start his business in the beginning of 2020. This business is just focusing on selling Simply K facemask and my target audience is for all Malaysian people because on this pandemic era, all people around the world need to wear facemask to prevent from Covid 19 disease
Pemikiran Muhammad Abduh dan Harun Nasution tentang Islam Rasional
Get PDFSkripsi ini adalah studi tentang Pemikiran Harun Nasution Dan
Muhammad Abduh Tentang Islam Rasional. Harun Nasution sebagai seorang
pembaharu Islam dari Indonesia. Harun Nasution dikenal luas oleh kaum
intelegensia Indonesia sebagai salah seorang ilmuan yang tekun mendalami
berbagai bidang kajian keislaman seperti ilmu kalam, falsafah, dan tasawuf. Salah
satu dari kontribusinya adalah pengenalan pendekatan baru dalam studi Islam,
yang lebih dikenal dengan Islam Rasional, perhatian Harun Nasution bukan hanya
saja terfokuskan pada bidang keilmuan Islam, tetapi juga terhadap permasalahan
yang dihadapi oleh umat Islam, khususnya di Indonesia. Setelah dilakukan
penelitian, ternyata didapatkan hasil persamaan bahwa keduanya mengajak
kepada manusia untuk melakukan penyelidikan dan penelitian berdasarkan
rasional terhadap benda-benda alam yang ada didepan mata. Yaitu untuk
mengetahui kebesaran dan kebenaran Tuhan. Menurut Harun Nasution dan
Muhammad Abduh, posisi Islam Rasional adalah Akal dapat mengetahi Tuhan,
dapat mengetahui bahwa manusia wajib mengetahui semua sifat-sifat Tuhan dan
dapat mengetahui cara yang sebaiknya beribada kepadanya. Wahyulah yang
menjelaskan kepada akal cara beribadah dan berterimakasih kapada Tuhan.
Berdasarkan hasil dari penelitian ini diharapkan menjadi bahan informasi dan
masukan bagi pembaca. Pembahasan Skripsi ini disusun oleh penulis
menggunakan metode library reserch. Penelitian kuantitatif ini menggunakan
paradigma Library Reserch, yaitu penelitian ini mengarah pada Jurnal, Karya
Ilmiah
Pioneers of Library Movement in Pakistan
Get PDFThe paper aims to describe in brief the contribution of seven leaders of Pakistan librarianship, viz. K.B. Khalifa M. Asadullah, Prof. Dr. Abdul Moid, Dr. Abdus Subuh Qasimi, Muhammad Shafi, Fazal Elahi, Khawaja Nur Elahi and S. V. Hussain. The early library developments are given for better understanding of the role of these leaders
A critical analysis of Christian responses to Islamic claims about the work of the Prophet Muhammad, ‘the Messenger of God’.
Get PDFThe aims of this study are to analyse critically the different Christian responses to the Islamic understanding of the work of Muhammad. Chapter one consists a short introduction leading to an appraisal of Muhammad which incorporates historical, hagiographal and Quranic source material, and in the light of relevant Christian and Muslim scholarship. The second chapter presents a summary critical analysis of Muhammad in Christian theological perspective, from 661 A.D. to modern times. Chapter three presents a critique of Christian responses to the Muslim allegations that the text of the Bible has been infected with corruption; and that Muhammad's advent and status are foretold in the unadulterated' scriptures, and in the Gospel of Barnabas. Chapter four examines the theological significance of the work of Muhammad for Christians. Thus, Jesus and Muhammad are critically assessed and contrasted in order to ascertain the importance, for Christians, of the Muslim claims in respect of Muhammad as ’the messenger of God’. Chapter five provides a critical evaluation of the various Christian responses to Muhammad. It is argued that many of the said responses have been entangled in myths and misperceptions which have severely distorted the true account of Muhammad's work. Consequently, many Christians have failed to appreciate the divine legitimacy of Muhammad's call to prophethood. Further, it is argued that Christians should accept that Muhammad is a genuine prophet, and the messenger of God. However, Muhammad's use of the power-structure in order to maintain Islam is in sharp contrast to Jesus’ decision to face the consequences of his ministry passively through faith in God. Accordingly, orthodox Christian belief in the passion, death and resurrection of Jesus provides another dimension to prophethood, where the messenger and the message become one, an identification which finds no parallel in Islam, and which, in the nature of the case, cannot find a parallel
Climbing spinning cart / Muhammad Syamin Haiman Harun
Get PDFA cart is a tool that is usually used by people who need to carry heavy things or carry many objects. With as a strong open vehicle with two or four wheels. However, despite the cart can carry heavy and lots of weights it cannot climb stairs. This has become the main disadvantage for people who wants to carry an object through stairs. The main objective of this project is to make the cart which is able to climbing the stairs with the object or things that the user wants to bring upstairs. The machine works with the additional spinning wheel that was added at the side of the cart, thus it will be able to climb up the stairs. With the development of this cart, it will become more useful for the user
And Muhammad is His messenger = und Muhammad ist sein Prophet
No full textThis book is the fruit of an interest in the figure of the Prophet of Islam that has developed over more than four decades. I was first introduced to and deeply moved by the concept of the "mystical Muhammad" when I was a teenager, busying myself with the study of Arabic under the guidance of Dr. Hans Ellenberg. During those formative years, the books of Syed Ameer Ali "The Life and Teachings of Muhammad, or The Spirit of Islam", and Tor Andrae's masterful study "Die person Muhammads in lehre und glaube seiner gemeinde" were among my favorites, and Andrae's book remains a source of inspiration to this day. This books contains of:1. Biographical and Hagiographical Notes2. Muhammad the Beautiful Model3. Muhammad's Unique Position4. Legends and Miracles5. Muhammad the Intercessor, and the Blessings upon Him6. The Names of the Prophet7. The Light of Muhammad and the Mystical Tradition8. The Celebration of the Prophet's Birthday9. The Prophet's Night Journey and Ascension10. Poetry in Honor of the Prophet11. The "Muhammad Path" and the New Interpretation of the Prophet's Life12. The Prophet Muhammad in Muhammad Iqbal's Wor
PEMAKNAAN AYAT MENURUT HARUN NASUTION DALAM BUKU ISLAM DITINJAU DARI BERBAGAI ASPEKNYA
Get PDFHarun Nasution is a Muslim scholar who was able to change the exclusive perspective of Islam to an inclusive one, as evidenced by the market acceptance of the book "Islam Ditinjau dari Berbagai Aspeknya." In this book, the author interprets numerous verses from the Qur'an to address the socio-religious issues of the time, despite not having a background in interpretation. Instead, the author is a scholar who favors more fundamental philosophical thinking. The goal of this study is to interpret the meaning of the Koranic verses found in Islamic books from a variety of perspectives. This research is based on the literature and employs qualitative methods. The book "Islam Ditinjau dari Berbagai Aspeknya" serves as the primary data source for this study, with secondary data sourced from relevant books, journals, theses, and other scientific articles. The data collection technique was carried out by making a general mapping of the verses used in the book and analyzing the meaning of the verses used by Harun Nasution using the bil ma'tsur method. The study's results reveal that Harun Nasution employs a variety of textual and historical perspectives in his discussions, as evidenced by his interpretation of verses from the Koran in his works. The verse's contextualization does not entirely align with the original text's meaning. In addition, he employs a variety of philosophical approaches in his interpretation, as demonstrated in the text. To elucidate the verses of the Koran on this theme, he references the perspectives of Sufis
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