69 research outputs found
Diskursus negara dan civil society dalam kontestasi filsafat politik Thomas Hobbes dan Muhammad Iqbal
No full textBuku ini berisi mengenai filsafat politik dalam tinjauan sejarah sketsa kehidupan politik dan kontestasi pemikiran Thomas Hobbes dan Muhammad Iqbal
Konsep Negara dan Civil Society dalam Pandangan Thomas Hobbes dan Muhammad Iqbal : Studi Analisis Perbandingan Pemikiran Politik
No full textDisertasi ini membahas tentang konsep negara dan civil society dalam pandangan Thomas Hobbes dan Muhammad Iqbal. Penelitian ini mencoba menggali faktor signifikan konsep negara dan civil society dalam perspektif Hobbes dan Iqbal. Permasalahan dari disertasi ini adalah apa perbedaan mendasar pandangan filsafat politik di dunia Islam dan di dunia Barat? Bagaimana pandangan Thomas Hobbes dan Muhammad Iqbal tentang aspek agama dan politik? Bagaimana bangunan filsafat politik tentang negara dalam pandangan Muhammad Iqbal dan Thomas Hobbes? Bagaimana bangunan filsafat politik tentang civil society dalam pandangan Muhammad Iqbal dan Thomas Hobbes?
Metode yang digunakan dalam disertasi ini adalah kajian pustaka dengan jenis penelitian kualitatif melalui pendekatan filsafat, sejarah dan politik. Pengumpulan data dilakukan melalui penelitian pustaka dengan melakukan penelusuran buku-buku dan jurnal-jurnal internasional terkait dengan obyek penelitian. Terakhir akan dianalisis melalui metode, yaitu induktif dan Qualitative Comparative Analysis (QCA).
Ada beberapa hasil penelitian yang digunakan dalam disertasi ini. Hobbes dan Iqbal memiliki kesamaan pandangan bahwa agama itu bisa diinterpretasikan atau sejalan dengan pemikiran manusia. Hobbes lebih banyak mengeritik aspek keagamaan yang ia pelajari dari sejarah bahwa agama sejati adalah agama yang tidak diintervensi oleh kekuasaan dan agama yang bisa diterima oleh akal. Basis pemikiran Hobbes bersifat liberal, sedangkan dasar pemikiran keagamaan Iqbal dilandasi oleh iman yang selanjutnya direfleksikan dalam bentuk pemikiran rasional.
Terdapat kesamaan dan perbedaan yang menyolok antara Hobbes dan Iqbal tentang konsep negara. Pandangan Hobbes tentang negara diawali dengan konsep negara alami (natural state) dan berakhir pada konsep negara commonwealth (negara persemakmuran). Sementara itu, pandangan Iqbal tentang negara diawali dengan konsep negara Islam dan konsep negara nasional berakhir pada konsep negara ideal yang melampaui batas-batas geografis, etnis dan agama.
Baik Hobbes maupun Iqbal mengawali konsep civil society-nya dengan pembahasan komprehensif tentang manusia, diawali dengan konsep diri, individu dan masyarakat. Hobbes melihat bahwa manusia adalah makhluk yang dikuasai oleh dorongan-dorongan irasional, anarkis, saling iri, serta benci sehingga menjadi jahat, buas, dan kasar, sebab ia memandang manusia sebagai naluri kebinatangan yang digerakkan oleh nafsunya sebagai tumpukan material mekanik yang menggerakkan manusia sekaligus sebagai sumber pengetahuan yang didasarkan pada pengalaman manusia. Sementara itu, Iqbal mengakui intuisi sebagai sumber pengetahuan tertinggi manusia. Melalui pembahasan diri, Iqbal mengakui ego manusia sebagai watak esensi manusia sebagaimana halnya ruh dalam pandangan Islam adalah memimpin karena ia bergerak dari amr (perintah) ilahi. Artinya, realitas eksistensial manusia terletak dalam sikap keterpimpinan egonya dari yang ilahi melalui pertimbangan-pertimbangan, kehendak-kehendak, tujuan-tujuan dan aspirasiny
Filsafat Politik Nurcholish Madjid
No full textThe research emphasized the political philosophy of Nurcholish Madjid, a contemporary Islamic scholar, who had a strong influence among the young scholars in Indonesia. The study aims to describe the philosophy of Islamic politics by Nurcholish Madjid particularly the concept of secularization and civil society. By using qualitative data, particularly the library research method through books and academic journal, the study resulted the idea of civil society had a root from Islamic citizen which was built by Prophet Muhammad SAW in Madina, 570 C. The civil society was translated into the term “Masyarakat Madani” which including some aspects: egality, respect to others, actively participating in the society, rely on law and justice, tolerance and pluralism, and deliberation. In order to explain his secularization philosophy, Nurcholish gave a justification from Islamic teaching through confession of faith (syahada), which told that people were free from various beliefs, then strengthen their belief to the real God
The Discourse of Islamic Civil Society in Indonesia during The Reformation
No full textThe idea of civil society is still debated. Some Indonesian Muslim intellectuals state that civil society is connected with the situation at the history of Prophet Muhammad in Madinah. As Nurcholis Madjid and Dawam interpret civil society as synonymous with the Indonesian term masyarakat madani, which refers to the Islamic society in Madinah which was constructed by the prophet Mohammed. Conversely, Wahid disagrees with Madjid and Dawam's idea of Islamic civil society. Wahid’s concept of civil society is linked to his belief that the Pancasila is a more suitable ideology for the development of civil society as it is more accommodating of the ethnic and cultural diversity of Indonesia.
Muhammad Iqbal’s Philosophy of Religion and Politics: the Basic Concept of Religious Freedom
No full textThe objective of this writing is to explore Iqbal’s thought about religion and politics as the basic concepts of religious freedom. This writing is done by doing research in library and running qualitative research based on philosophical approach. The study is analyzed through descriptive analysis to get accurate results from the objective of the study. The results of the research are: 1) Iqbal’s thought of religion is based on creed (belief), which reflects on rational thought. Iqbal’s effort on reconstruction of religion gives harmony between religion and politics which leads to the society too. 2) The religious freedom from Iqbal’s thought is based on the political ethics concept. His idea is started with the integration between Western thoughts and the Qur’an. Iqbal’s perspective of ego promotes self freedom, so every person can avoid his self from getting perfect spiritual (insane kamil). 3) Individual that lives in “reality as self conscious†concerns on the powers, which will create a harmony to society
Students' statistics perception towards Difficulty of Calculus 3 course in UiTM Seremban Campus / Muhammad Syabil Tajuddin, Nur Amalina Mohamad Saleh and Nurul Hadfina Nor Azlan
No full textCalculus is the branch of mathematics that extremely important for many areas of science and engineering in the career and industry. In Universiti Teknologi Mara (UiTM), Calculus 3 has the highest failure rate because most of the students who have problem with understanding the concept and theory of basic mathematics usually they lack of cognitive skills. This research is to describe the demographic profile towards student"s perception on difficulty of Calculus 3 and to classify the student into the category of final grade Calculus 3 course at UiTM Seremban Campus. This study used a primary data which is collected from questionnaires. The researcher obtained 150 samples of respondents at UiTM Seremban Campus. The data is analyses by using Discriminant Analysis method since the dependent variables are categorical. From the result the researcher found that 33% of students have been affected by the lecturer in learning Calculus 3 and the highest contribution to the final grade of A and Final Grade of B in Calculus 3 course was affected by lecturer teaching style but students who get final grade of C are affected by confidence and the least affected is lecturer teaching style. In addition, the researchers had classified the respondents into categories of grade among students in UiTM Seremban Campus based on several factors. The assumption of covariance matrices were meet. The result shows that the original classified group model is 51.3% to make a prediction about students' grade with 48.7% of error rate. Therefore, these functions were not good enough to be used in classification since the error rate is more than 20%
The role of Ulama for developing Islamic civil society in the Bugis community of South Sulawesi: A historical perspective
No full textThis writing depicts the role of ulama in the Bugis community of South Sulawesi.The primary data will be source from interview with the Bugis intellectuals and other community figures who are working with the Bugis and Islamic civil society areas.Secondary documentary sources will be include books and journal articles on similar research topics, and conference papers. This approach analyzes the historical aspect of ulama role for developing of Islamic civil society in the Bugis community of South Sulawesi.In Analysing
the role of ulama in South Sulawesi, I use Antony Gidden’s theory of structure (state) and agency to analyse the role ulama in South Sulawei, especially for improving of the Bugis civil
society. The three Dato (Dato Di Tiro, Dato Sulaeman, and Dato Ri Bandang) and Syekh Yusuf
were use structure (state) to develop Islamic civil society in the Bugis community, while K.H.
Muhammad As’ad, K.H. Abdurrahman Ambo Dalle, and K.H.Ahmad Hasan Marzuki were use
agency (pesantren and Islamic organization). In the 17th century, the ulama had a role in
islamizing the Bugis community of South Sulawesi. According to historical notes, the Bugis
embraced Islam between 1605 and 1611 when the prince of Bone Kingdom surrounded the
Gowa Kingdom. Since that time, Islam became an important element of the Bugis culture.
The three Dato, such as Dato Di Tiro, Dato Sulaeman, and Dato Ri Bandang had a role of
Islamization in South Sulawesi as well as integrated local wisdoms, especially cultural and
political aspects, with Islam. Syekh Yusuf had a role to develop Islamic civil society concept
through state and cultural movement.In the 20th century, Islamic civil society was developed by the Bugis ulama (Islamic intellectuals), such as K.H. Muhammad As’ad, K.H. Abdurrahman Ambo Dalle, and K.H.Ahmad Hasan Marzuki through their agencies are called pesantren (Islamic boarding school) and organization.One interesting points of the situation in pesantren is that teaching proses uses the Bugis language as a proof they maintain the bugis values that has been integrated with Islam. In addition, K.H. Muhammad As’ad and
K.H. Abdurrahman Ambo Dalle are moderate muslim intellectuals. It is different from K.H.Marzuki Hasan who is known as Islamic fundamentalist, although he was a student of K.H. Muhammad As’ad
THE ROLE OF ABDURRAHMAN WAHID IN CREATING ISLAMIC POST-TRADITIONALIST PARADIGM IN INDONESIA
No full textThis writing describes Abdurrahman Wahid’s thought and his influence in creating a new paradigm of thought among the new generation of Nahdlatul Ulama (NU) organization in Indonesia. This writing applies qualitative techniques through library and field research. Primary data are collected through observation, interviews, and documentation, while secondary data are collected through textbooks, journals, and the internet. The data are analyzed by descriptive analysis. NU organization is known as a traditionalist Islamic organization vis a vis an Islamic modernist organization Muhammadiyah. Wahid wants Muslim integrity to become a good community, such as tolerate and respect other people. Every Muslim has to respect other people and struggle for justice, egalitarianism and protect weak people. The methodology of this writing is qualitative research. In fact, Wahid’s thought of egalitarianism, tolerance, and liberalism influences the young generation of NU organization that creates a thought of school, namely post-radisionalist (Postra). Postra is a kind of leap thought among NU generation that carries out themes, such as, egalitarianism, tolerance, liberalism, civil society, and democracy. In South Sulawesi, the NU young generation establishes a non-government organization (NGO), which is called Lembaga Advokasi Pendidikan Anak Rakyat that carries out the same theme that of Wahid’s.Keywords: Abdurahman Wahid; Nahdlatul Ulama; Islamic Post-Traditionalist: LAPAR organization: الملخصتوضح هذه المقالة أفكار عبد الرحمن وحيد وتأثيرها في خلق وجهة النظر الجديد للتفكير جيل الشباب في النهضة العلماء (NU) بإندونيسيا. تطبق هذه المقالة تقنيات نوعية من خلال الدراسة المكتبية والمجال البحثي النوعي والمصادر الرئيسية لها عبارة عن مجموعة من طرق إجراء الاستطلاعات بحيث تم العثور على بياناتها الأساسية من خلال المراقبة والمقابلات والتوثيق ، وأما مصادرها أو مراجعها الثانوية فهي تستمد من الكتب المدرسية والمجلات العلمية والإنترنت، فقد تم تحليل البيانات المذكورة باستخدام المنهج التحليلي. ومن العروف أن "NU" إسلامية تقليدية، وبينما يعرف أن المحمدية هي إسلامية حديثة. ويريد عبد الرحمن وحيد أن يكون المجتمع المسلم مجتمعا صالحا يتحلى بكل من صفات الخير كالتسامح والاحترام للآخرين. وينبغي لكل مسلم أن يحترم الآخرين وأن يسعى إلى إقامة العدالة والمساواة وحماية الموطنين الضعفاء. وفي الواقع، أن أفكار وحيد المائلة إلى التساوى التسامح والليبرالية والتي تؤثر على الجيل الناشئ منNU تمثل خطوات فكرية لدى هذا الجيل الذي يحمل مواضيع مختلفة كالمساواة والتسامح، والحرية، والديمقراطية. وفي سولاويسي الجنوبية ،أنشأ هذا الجيل غير حكومية أطلقت عليها اسم المؤسسة الخيرية ويقال لها مؤسسة المحاماة لدعم تعليم أبناء الشعب (LAPAR) وهي المؤسسة التي تحمل نفس الموضوع مثل ما دعى به وحيد)الكلمة الرئسية: عبد الرحمن وحيد؛ نهضة العلماء؛ آخر- التقليدية؛ LAPAR؛ Abstrak Tulisan ini menggambarkan pemikiran Abdurrahman Wahid dan pengaruhnya dalam menciptakan paradigma baru pemikiran generasi muda organisasi Nahdlatul Ulama (NU) di Indonesia. Tulisan ini mengaplikasikan teknik kualitatif melalui penelitian pustaka dan lapangan. Data primer diperoleh melalui observasi, wawancara, dan dokumentasi, sementara sumber sekunder diperoleh melalui buku teks, jurnal ilmiah dan internet. Data-data tersebut dianalisis melalui analisis deskriptif. Organisasi NU adalah diketahui sebagai organisasi Islam tradisionalis sementara organisasi Muhammadiyah dikenal sebagai organisasi Islam modernis. Wahid ingin integritas Muslim menjadi masyarakat yang baik, seperti toleran dan hormat kepada orang lain. Setiap Muslim harus menghargai orang lain dan berjuang untuk menegakkan keadilan, egalitarian, dan melindungi penduduk yang lemah. Dalam kenyataannya, Pemikiran Wahid yang berkarasteristik egaliter, tolerans, dan cenderung liberal memengaruhi generasi muda NU adalah sebuah loncatan berpikir sepanjang generasi muda NU yang mengusung tema seperti egaliterian, toleran, liberal, civil society, dan demokrasi. Di Sulawesi Selatan, generasi muda NU mendirikan sebuah Lembaga Swadaya Masyarakat (LSM) yang disebut dengan nama Lembaga Advokasi Pendidikan Anak Rakyat (LAPAR) yang mengusung tema yang sama dengan Wahid.Kata Kunci: Abdurahman Wahid; Nahdlatul Ulama; Islam Post-Traditionalis: organisasi LAPAR
Dinamika dan Dialektika Ajaran Tasawuf Zunnun Al-Misri
No full textThe study of Islamic thought is one of the studies that has the orientation of conducting studies as well as critical analysis of several thoughts from Islamic thinkers. In the study of Islamic thought, one of the interesting studies is the study of thought in the field of Sufism. This paper aims to examine the ideas of Sufism from Zunnun Al-Misri with the main idea being Al Ma'rifah. This paper will specifically look at the aspects of the teachings and their implications, especially in the repertoire of the development of Islamic thought in the field of Sufism. This research is a qualitative-descriptive study that tries to analyze thoughts based on books or other research works that substantively discuss the thoughts of an Islamic thinker, namely Zunnun Al-Misri. The data collection technique was carried out by collecting references related to studies that discussed Zunnun Al-Misri's thoughts and then sorting them according to the focus of the study in this study. The results of reference collection are then carried out with a precision analysis process. The data analysis technique is carried out by looking at the focus of the study in research to be used as a reference in the literature review process. The results of the literature review based on the results of the study were then used as research conclusions. The results of the study confirm that the dynamics of Zunnun al-Misri's Sufism teachings are influenced by the social realities that developed during Zunnun al-Misri's life which was filled with the brilliance of Muslims in the field of science. This includes the various Sufism teachings of Zunnun al-Misri who were influenced by Fatimah al-Naisaburiyyah. Furthermore, the dialectical idea of Sufism Zunnun al-Misri was constructed by his student, namely Sahl Al-Tustari about Nur Muhammad which is a construction from the views of Al Ma'rifah Zunnun Al-Misri which is contextualized in the person of the Prophet SAW
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