232 research outputs found
Prison problems: planned and unplanned releases of convicted extremists in Indonesia
No full textThis report examines the number of Indonesian extremist prisoners due for parole, the recidivism rate, and the dynamics in prison between the “pragmatists” and the “rejectionists” among extremist inmates.IntroductionMany convicted Indonesian terrorists will be released over the next several years after serving time in prison. The Indonesian government has little capacity at present to provide adequate post-release monitoring, although it is taking some steps to remedy this. Under the circumstances, how much of a security risk do these releases pose? The answer is probably not as much as some people fear; the recidivism rate for convicted extremists remains low. The problem is that systems are not yet in place to keep track of individuals who are considered potential problems.Any evaluation of risk must take several factors into account. One is the numbers involved. In early 2013, articles appeared in the regional media suggesting that 300 prisoners were due for release by the end of 2014. The National Anti-Terror Agency (Badan Nasional Penganggulangan Terorisme, BNPT) later stated the real figure was only 39. A more reasonable estimate is about 80 releases in 2013-2014, some of which have already taken place, with over 100 more in 2015- 2016. No one has exact data, however, and accurate predictions are close to impossible.A second factor is the prison experience of those scheduled for release. It is simply not possible to assess risk on the basis of the activities that led to their convictions. Some of the men that might have been judged most dangerous appear to have modified their views and behavior; others who might have seemed low risk have grown more militant because of associations made in prison. Which way an individual turns may depend less on government “deradicalisation” programs -- although interventions that provide status and income can help -- than on the nature and influence of fellow inmates and connections maintained on the outside. In general, senior JI leaders tend to exert a moderating influence, whereas those who follow radical preacher Aman Abdurrahman are likely to keep the level of militancy high.Other factors can also come into play, including the degree to which inmates can mix with ordinary criminal offenders. The problem of released prisoners does not relate just to those charged with terrorism but also to others they may have recruited. The largest cluster of repeat offenders among convicted extremists consists of men whose first offense had nothing to do with terrorism.The riot in Tanjung Gusta prison, Medan, on 11 July 2013 was a reminder that in thinking about scheduled releases, one should think of unscheduled ones, too, even if the number of terrorist escapes over the last decade has been remarkably low. Overcrowding, understaffing and the poor physical condition of many Indonesian prisons combine to produce escapes of ordinary criminals so frequently that it is a wonder that not more extremists make the attempt.To address these risks, improving the capacity of the Indonesian corrections system to analyse and respond to developments in prison is essential. It is also important for the government as a whole to recognize the need for improved post-release monitoring and allocate the necessary resources to put a better system in place.Managing convicted extremists goes to two much larger issues, however. One is overall prison reform: the government acknowledges that the prison system as a whole is in a state of crisis and the Corrections Directorate with the Law and Human Rights Ministry has been receptive to donor assistance in trying to address it.The second is the spread of extremist teachings in a way that generates new groups of young radicals convinced that violence is the way to address injustice, religious deviance and vice. Until the government does more to address this much more sensitive problem, the best monitoring program in the world will be of limited value
Bahasa Figuratif Pada Kumpulan Puisi Aku Manusia Karya Ahmad Mustofa Bisri Dan Implementasinya Pada Pembelajaran Bahasa Indonesia Tingkat SMA
No full textDhanu Widi Wijaya, S200160105. Figurative Language in a Collection of Poems Aku Manusia Ahmad Mustofa Bisri's Work and Implementation on Indonesian Language Learning at High School Level. Thesis. Postgraduate Studies Language, Muhammadiyah University of Surakarta, Surakarta, April 2018.
This study aims to (1) describe the socio-historical background of A. Mustofa Bisri as author of the collection of poetry Aku Manusia, (2) to describe the use of figurative language used by A. Mustofa Bisri in the collection of poetry of Aku Manusia, (3) to describe meaning in figurative language used by A. Mustofa Bisri in the collection of poetry Aku Manusia, and (4) describes the implementation of the results of this study on Indonesian language learning at high school level. This study used descriptive qualitative method. The data in the research here are words, phrases, and sentences containing figurative language contained in the collection of poetry Aku Manusia A. Mustofa Bisri. The method used to take the sample data in this study by using purposive sampling technique. Data collection techniques in this study using library techniques, techniques refer and note. The results of this study are (1) Mustofa Bisri as a poet santri has uniqueness in his work. (2) A. Mustofa Bisri in a collection of poems Aku Manusia use several majas among them: simile, personification, allegory, metaphor, and repetition. (3) The constancy and consequences that A. Mustofa Bisri holds in describing the meanings in his poetry shows the soul of a true Muslim. (4) The results of this analysis can be implemented into Indonesian language and literature learning in high school
Konsep Kebenaran Ibnu Sina
No full textTruth is an absolute that must be achieved by human beings. It is because there is an element of the human instincts characteristic in the truth; to seek, to understand and to comprehend. Without the truth, human life would lose a barometer of humanity values. There is a problem when a standard of truth is seized by some ideologies which come from human thought. Therefore, this paper tries to research the concept of truth deeper, including the process of its presence and its causes. To shorten the long discussion of the theory of truth, the author of this article tries to focus his research on Ibnu Sina’s theory of the truth. As a great philosopher of Islam, Ibnu Sina has an ideal concept ofepistemology, so it is worthy to be studied. For the theory of truth, Ibnu Sina has an interesting view on it. According to him, the truth is contained in philosophical thinking which he describes as wisdom. He divides it into two main concepts. In addition, he also explains the the relation between the truth and the philosophy built upon three important reasons. This paper also explains the relation between the truth and the concept of mind, which is called kama>l al-awwal in Ibnu Sina’s terms. Further, this study also discusses the relation of intuition with the theory of truth. Ibnu Sina called intuition with some terms, such as ma’rifah, tah}s}i>l, and mula>h}az}a
Majas Dalam Album Sajak-Sajak A. Mustofa Bisri Dan Pemaknaannya: Kajian Stilistika Dan Implementasinya Sebagai Bahan Ajar Bahasa Indonesia Di SMP
No full textThe purpose of this study are four, (1) Describing Sosiohistoris Background, A. Mustofa Bisri, (2) Describing the physical structure and the inner structure of poetry from Album Sajak-sajak A. Mustofa Bisri, (3) Describing the meaning of poetry from ontology Album Sajak-rajak A. Mustofa Bisri and, (4) Describe the implementation of physical structure and inner structure and the meaning of poetry from the ontology Albums of A. Mustofa Bisri's poems as a literary learning material in junior high. This type of research is descriptive qualitative. The data in this thesis are words, groups of words, and sentences in the poetry collection of A. Mustofa Bisri's poems. The data source in this thesis is twofold. First, the primary data source in the form of five poems of Sajak-Sajak Album A. Mustofa Bisri published by Mata Air Publishing, 2008 which is the first print with 602 pages thick. Second, secondary data sources include journals, theses, and articles. Techniques of data collection is done by library techniques, refer to, and record. Data analysis techniques use the reading of semiotic models, namely heuristic and hermeneutic readings. The results of this study: (1) Sosiohistoris background, A. Mustofa Bisri. A. Mustofa Bisri is one of the writers in Indonesia. He was born in Rembang, August 10, 1944. (2) Physical structure and inner structure of the ontology Albums A. Mustofa Bisri, physical structure includes (a) Diction, (b) Imagination or imagery, (c) Concrete words, d) Figurative language, (e) Fersification includes rhythm, rhyme, and metrum, (f) Typography. The inner structures include (a) Themes, (b) Feelings, (c) Tones, (d) Atmosphere, (e) the Mandate. (3) Meaning of poetry from ontology Albums A. Mustofa Bisri's poems with semiotic approach which includes, (a) heuristic readings and (b) hermeneutic readings. (4) Implementation of physical structure and inner structure and meaning of poetry from ontology Albums A. Mustofa Bisri's poems as a literary learning material in junior high school that is found in the standard of competence 15. Understanding the novel book of teenagers (original / translated) and poetry ontology as well as basic competence 15.2 Recognize the general characteristics of poetry and poetic ontology books through discussion
ULAMA’ DAN KONTESTASI PENGETAHUAN DALAM SUDUT PANDANG AL QUR’ĀN
No full textBahasa Indonesia:
Ulama` merupakan predikat psikologis proses mental dan tujuan, penguasaan data konkret dan ketercapaian hakekat pengetahuan universal. Artikel merespon beberapa pertanyaan epistemologis tentang ulama, seperti asal muasal ilmu seorang ulama, peranan ilmu, cara memperoleh pengetahuan, dan tolok ukur keilmuan. Temuan dari tulisan ini adalah, pertama, ‘Ulamā` dalam Islam dipandang sebagai suatu representasi makna dari individu atau golongan yang bergelut dalam aktifitas mental-spiritual, guna mampu mengenal, membedakan, menilai dan menyimpulkan makna pokok dari realitas, bentuk, mode, kuantitas, substansi dan esensi sesuatu. Kedua, Untuk dapat, dikatakan ‘ulamā` seseorang harus memiliki kualifikasi yang sangat ketat. Ketiga, proses seorang ‘ulama` untuk mendapatkan kesimpulan melewati tahap persepsi oleh persepsi sensoris kemudian disalurkan kepada persepsi mental. Keempat, dengan segala kualifikasi, instrumen dan klasifikasi pengetahuannya seorang ulama’ dituntut mampu menjangkau dimensi-dimensi universal, permanen, personal, spiritual dari tujuan pendidikan dan organisasi ilmu pengetahuan serta mampu merealisasikannya dalam segala aspek partikular, sosial dan segala aspek lainnya hingga menjadi insān kāmil.
English:
Abstract:
‘Ulamā` is a psychological predicate of mentality processes and purposes, mastering concrete information and achieving the essence of universal knowledge. This article responds several epistemological questions about ulama, such as their source of knowledge, functions of the knowledge, how to get the knowledge, and their standards of knowledge. Findings of this paper are, first of all, ‘Ulamā` in Islamic perspective is individual or group representation who deal with mental-spiritual activities in purpose of identifying, distinguishing, evaluating, and concluding the essence of reality, formats, modes, quantity, substance, and essence of a thing. Second, therefore, in order to get a predicate of ‘Ulamā`, one must have a very st frict qualification. Third, ‘Ulamā` gain their knowledge from thr step of sensory perception towards mental steps. Last, with qualification that one has, instruments and classification of knowledge belongs to ‘Ulamā` must reach universal, permanent, personal, and spiritual dimensions of aims of education and knowledge structure to realize it in all particular, social, and other aspects to achieve the state of insān kāmil
Kritik Metode Kontekstualisasi Penafsiran al-Qur’ân Abdullah Saeed
No full textThis article examines the growing movement of thought today, which later becomes known as modernist Islamic thought, especially the idea Abdullah Saeed. For him, a critical attitude towards the source and content of knowledge is necessary internal criticism of Islamic society. This study tries to present data relating to the role of reason behind the idea. Critical reading towards logical framework and epistemology is needed to contextualize dogma, tradition, and culture in order to be transformed to the present. This research gives birth to the perspective that the modernization of Islamic thought is a systematic movement regarding Islamic issues in the ever-changing context. Its characteristics is colored by emphasis on rationality free from sectarianism or exclusivism without claiming finality of thinking. Making interconnectivity (historical context) is the main barometer of interpretation process. The article reveals that Saeed’s strategies include four main phases; encounter with the world of the text, critical analysis; meaning for the first recipients and ending with text relating to the up to date context. However, excessive exaltation of contextuality will lead to the emergence of an indigenization of the Qur’an, and even Islam in general
SCIENTIA SACRA IN SUFISM AS WELTANSCHAUUNG CONTEMPORARY MUSLIM SPIRITUALITY
No full textThis study examines the peripheral area of Sufistic reasoning, where modern humans lose their orientation and cause a psychological crisis—through a fundamental philosophical assessment of the weltanschauung as the axis of Sufism spirituality in Islam, focusing on the contemporary perspective of modern society and the construct of Scientia sacra as the weltanschauung of contemporary Muslim spirituality. The study results confirm that the fundamental problem that represents the relationship between spirituality and modern society is the dualism of the ontology-epistemic framework, as a result of the split understanding between Sufism and its pseudo. The Sufis have built the concept of Scientia sacra based on the integration of theosophical reasoning, ascetic praxis, and philosophical nature. This concept is expected to present conceptual-praxis activities described as exclusive mujahadah , trendy, and introvertistic that “catharsis†themselves from the worldly bustle but have communal, philosophical values closely related to the values rahmat al-khalq. The philosophical basis of this movement originated from theosophical reasoning, transformed into praxis asceticism, and developed as philosophical asceticism. These three elements come from the key statement that Sufism is an existential axis for humans, where the crisis of modern humans is the centrifugal motion of that axis. It is what causes the philosophical values in Sufistic teachings to experience turmoil, ending in a cathartic process towards Scientia sacra as the basis of knowledge, metaphysics, and esotericism
Kritik Fakhruddin al-Razi terhadap Emanasi Ibnu Sina
No full textIn order to uncover the existence of this universe, human will find two man theories about how God created this universe: Theory of Emanation and Theory of Creation. In the view of Theory of Emanation, this universe was transmitted from the Transcendent Being trough a hierarchical levels; while Theory of Creation taught that the beginning of universe as the creation of The One Almighty God. It is interesting that every single opinion have their argumentation supported by number of famous philosopher, such as Ibn Sina who supported Theory of Emanation, and Fakhruddin al-Razi who refuted that idea and declared that Theory of Creation is more legitimate. Ibn Sina’s theory evidently was an improvement from the theory of movement owned by Aristotle. According to this theory, every entity has potential and action aspect. Movement is the process from the potential to the action, and its process can take place because of supporting cause. These causes led finally to the Prime Cause defined as unmoved mover. In the perspective of Ibn Sina, this ‘Prime Cause’ is God that Wajib al-Wujud. Wajib al-Wujud led later to the main argument of Ibn Sina about the existence of God. Al-Razi did not agree with Ibn Sina’s theory. From here, al-Razi launched his criticism against Ibn Sina’s thought about the Theory of Emanation. This paper will discuss further about al-Razi’s critique toward Ibnu Sina’s concept of God which focusced on the theory of movement and singularity
FISIKA ATOM SEBAGAI BASIS FILOSOFIS ILMU DALAM PERSPEKTIF AL-GHAZALI
No full textDiskusi tentang atom tidak selalu berbicara ilmu fisika modern. Al-Ghazali seorang filsuf Muslim pada abad ke-12 silam telah jauh mendalami hal ini. Bahkan, atom dijadikannya sebagai konsep dasar ilmu hakiki yang mampu menyingkap hakikat objek pengetahuan, yang pada zamannya mampu menggoncang kemapanan hegemoni filsafat Helenisme di dunia Islam. Secara konseptual, hakikat atom hanya ada dalam pikiran karenanya wujud darinya baru terlihat ketika ada aksiden yang menempel padanya. Implikasi dari itu, akan melahirkan suatu pola pikir yang tidak hanya bersandar pada realita sempiris-rasionalis belaka sebab setidaknya ada lima hierarki realitas yang ada; essential, sensory, imaginal, conceptual dan similar existence. Adanya lima hal itu secara tidak langsung telah mengidentifikasikan lima tingkatan filter bagi “sesuatu” dapat dikatakan logis. Dengan kata lain, apa yang secara esensial (objektif) benar belum tentu dapat diterima kebenarannya melalui perspektif subjektif seseorang. Begitu juga dengan apa yang digambarkan pikiran kita dapat diterima secara konseptual (rasio) ataupun secara empiris.Untuk itu kebenaran yang hakiki bagi al-Ghazali tidak hanya sebatas konseptual ataupun imajinal belaka, namun merupakan suatu kebenaran yang dibimbing wahyu (al-hudūriy), yang mampu mencakup kelima realitas di atas, bukan semata hasil olah pikir (al-husūliy). Hal terakhir ini pulalah yang selama ini menjadi andalan para filsuf Helenisme.The discussion about atom doesn’t always talk about physics. Al-Ghazali as one of Muslim philosopher in past 12 th century has been profound talk about it. Moreover, the atom is being modified as the basic concept of true science, unveils the reality of the object of science. Which in its day has been able to shake up the established hegemony of Greek philosopher on the Islamic world. From the philosophical point of view, what al-Ghazali builds–conceptually, we may assert that he is enthusiastically want to emphasize that the reality of atom “is only in the mind”, hence its physical embodiment is only able to be seen by the presence of “accident” adhere to. Logically, it will cause a way of thinking to occur, not simply be based on empiric-rational reality, but rather on five hierarchy of existences; essential, sensory, imaginal, conceptual and similar existence. Those fives indirectly identify five standards of filter for “thing” can be classified as “logic”. It means the thing which is essentially (objectively) true, in definitively is accepted as so from subjective angle. Indeed, what we think as valid, is unabsolutely will be accepted from conceptual (ratio) and empirical point of view. That’s why, the reality of truth-according to al-Ghazali, is not purely based on the conceptual or imaginal angle, but a divine guided truth (al-hudūriy). It encompasses all those five realities, not only as the product of thought (al-husūliy). In short, what al-Ghazali offers is an integrated point of view, to understand the existing reality, using unseparated way, unites between methods of deductive and inductive, rational and empirical and so on
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