365 research outputs found
Complex entanglements: Moving from policy to public sociology in the Arab world
No full textIn this article, the author surveys his own career to illustrate some of the dilemmas of research, especially when it assumes a critical and public face. He shows how his work on Palestinian refugees, their socioeconomic rights, their right of return and their camps evolved toward complex forms of traditional and organic public sociology. The article concludes with reflections on one of the major dilemmas researchers face: conducting public research without losing its critical edge, even toward the deprived groups it seeks to protect. The moral of the story: good scientists are not always popular. © The Author(s) 2014.Adorno T, 1980, ADORNO READER, P239; Burawoy M, 2005, AM SOCIOL REV, V70, P4; Government of Lebanon, 2008, COMM CHALL SHAR RESP; Hale CR, 2006, CULT ANTHROPOL, V21, P96, DOI 10.1525-can.2006.21.1.96; Hanafi S, 2012, IDAFAT, V20-21, P4; Hanafi S, 2011, CURR SOCIOL, V59, P291, DOI 10.1177-0011392111400782; Wolff KH, 1992, RENAISSANCE SOCIOLOG, P2010
Pengomposan Feses Sapi Menggunakan MOL (Mikroorganisme Lokal) Bonggol Pisang pada Jenis Tanah Andisol dan Tanah Aluvial terhadap Produktivitas Rumput
No full textAHMAD FAUZI NASUTION, 2016: Composting Fess Cattle Using MOL
(Local Microorganisms) Clevis Bananas In Andisol And Soil Soil type Alluvial
on Productivity of Grass. Supervised by NEVY DIANA HANAFI and
ISKANDAR SEMBIRING.
Utilization of livestock waste as an organic fertilizer is expected to help
the community because it has economic value, in addition to the quality and the
nutrient content of organic fertilizers is very nice. The study was conducted in
field trials Department of Livestock Research Unit of the Faculty of Agriculture,
University of North Sumatra in May - August 2016 draft use Split Split Plot
Design with 12 treatments three replications. The treatment consists of P0: control
(without fertilizer), P1: 250 grams of cow feces manure fermentation, P2: the 500
grams of cow feces manure fermentation. T1: Andisol soil, T2: alluvial soil, V1:
grass Bracharia ruziziensis, V2: grass Panicum maximum. Parameters measured
were fresh weight, dry weight and plant height.
The results showed the use of P2 provides the best productivity in all
parameters, use of best soils are alluvial soils and the best type of grass is grass
Bracharia ruziziensis.42 HalamanSkripsi Sarjan
ANALISIS PENDAPAT MAZHAB HANAFI TENTANG HUKUM PERNIKAHAN ORANG YANG IHRAM
No full textPenelitian yang berjudul :”Analisis Pendapat Mazhab Hanafi Tentang
Pernikahan Orang Yang Sedang Ihram)” ini ditulis berdasarkan latar
belakang adanya suatu pendapat yang mengatakan bahwa pernikahan yang
dilakukan orang yang sedang ihram adalah sah.
Menurut Jumhur ulama seperti Imam Malik, Syafi’i, dan Ahmad , adalah
haram hukumnya untuk melakukan pernikahan pada waktu ihram, mereka
berpendapat bahwa orang yang sedang berihram tidak boleh melakukan akad
nikah. Apabila seseorang melakukannya maka nikahnya dianggap batal ( tidak
sah). Jumhur Ulama berpendapat demikian berdasarkan hadits yang diriwayatkan
oleh Utsman r.a. dimana disebutkan bahwa orang yang sedang ihram itu tidak
dibolehkan untuk menikah dan menikahkan.
Sedangkan menurut Mazhab Hanafi berbeda dengan pendapat Jumhur
ulama, Mazhab Hanafi berpendapat bahwa pernikahan yang dilakukan orang
yang sedang ihram laki-laki atau perempuan dianggap sah, pernikahan yang
dimaksud disini adalah akad (ijab qabul) bukan Jima’, mereka berpendapat
demikian adalah berdasarkan hadits yang diriwayatkan oleh Ibnu Abbas r.a.
dimana di dalam hadits itu disebutkan bahwa Nabi SAW menikahi Maimunah
pada waktu ihram.
Penulis membahas secara mendalam masalah pernikahan yang dilakukan
orang yang sedang ihram menurut Mazhab Hanafi, mengkaji bagaimana
pendapat, Dalil dan Istinbath Hukum Mazhab Hanafi serta analisis penulis
terhadap pernikahan orang yang sedang ihram.
Penelitian ini berbentuk penelitian kepustakaan (Library research)
dengan menggunakan kitab-kitab Fiqh yang bermazhab Hanafi sebagai data
primer diantaranya Kitab Al-Mabtsut karangan Syamsuddin As-Syarkhasi, Al
Lubab Fi Syarhi Al-kitab karangan Syekh Abdu Al-Ghani Al- Ghanimi, Kitab
Al-Bada’i Asshana’i, dan yang lainnya.
Hasil yang ditemukan dalam penelitian ini adalah dimana Mazhab Hanafi
memandang sah terhadap pernikahan yang dilakukan orang yang sedang ihram,
baik itu laki-laki maupun perempuan. Dan melanjutkan pernikahan tersebut Pasca Ihram adalah sah. Tetapi perlu diketahui bahwa pernikahan yang dimaksud
disini adalah akad (ijab qabul) pernikahannya yang dianggap sah bukan jima’.
Selain daripada hadits yang diriwayatkan oleh Ibnu Abbas r.a. yang
dijadikan sebagai dalil oleh mazhab Hanafi tentang bolehnya melakukan
pernikahan bagi orang yang sedang ihram mereka juga menggunakan metode
Qiyas dalam menghalalkan pernikahan orang yang sedang Ihram, ini dapat
dilihat diamana mereka mengqiyaskan pernikahan orang yang sedang ihram
kepada pernikahan orang yang sedang haidh dan nifas, dimana wanita yang
sedang Haidh dan Nifas tidak boleh untuk melakukan jima’ namun boleh
melakukan pernikahan dan akad (ijab qabul) nya dianggap sah. Mereka juga
mengqiyaskannya kepada bolehnya merujuk istri yang ditalak pada saat ihram.
Serta akad – akad lainnya. Inilah pemahaman mazhab Hanafi secara ringkas
tentang pernikahan orang yang sedang ihram
Explaining spacio-cide in the Palestinian territory: Colonization, separation, and state of exception
No full textThis article argues that the Israeli colonial project is 'spacio-cidal' (as opposed to genocidal) in that it targets land for the purpose of rendering inevitable the 'voluntary' transfer of the Palestinian population primarily by targeting the space upon which the Palestinian people live. The spacio-cide is a deliberate ideology with unified rational, albeit dynamic process because it is in constant interaction with the emerging context and the actions of the Palestinian resistance. By describing and questioning different aspects of the military-judicial-civil apparatuses, this article examines how the realization of the spacio-cidal project becomes possible through a regime that deploys three principles, namely: the principle of colonization, the principle of separation, and the state of exception that mediates between these two seemingly contradictory principles. © The Author(s) 2012.Abu-Saba C, 2009, POWER INCLUSIVE EXCL, P413; Agamben G, 1998, HOMOSACER SOVEREIGN; Ajzenstadt M, 2008, 1 ISA FORUM SOCIOLOG; Arendt Hannah, 1985, ORIGINS TOTALITARIAN; Azoulay Ariella, 2008, REGIME WHICH IS NOT; Bogdanovic B, 1993, NEW YORK REV BOOKS, VXL; Coward M, 2007, THEORY EVENT, V10, P234; Dayan H, 2009, POWER INCLUSIVE EXCL, P281; Farsakh L, 2009, POWER INCLUSIVE EXCL, P379; Foucault M., 1995, DISCIPLINE PUNISH BI; Funk M, 2010, VICTIMS RIGHTS ADVOC; Gordon N, 2009, POWER INCLUSIVE EXCL, P239; Graham Stephen, 2004, CITY, V8, P165, DOI 10.1080-1360481042000242148; Haggerty K.D., 2006, NEW POLITICS SURVEIL; Hanafi Sari, 2009, CONT ARAB AFFAIRS, V2, P106; HEWITT K, 1983, ANN ASSOC AM GEOGR, V73, P257, DOI 10.1111-j.1467-8306.1983.tb01412.x; Monterescu D, 2009, PUBLIC CULTURE, V21, P403, DOI 10.1215-08992363-2008-034; Ophir Adi, 2009, POWER INCLUSIVE EXCL, P15; Pandolfi M., 2002, ANTHR SOC, V26, P29, DOI 10.7202-000701ar; Pappe Ilan, 2006, ETHNIC CLEANSING PAL; Parizot C, 2001, THESIS EHESS PARIS; Peace Now, 2006, BREAK LAW W BANK PRI; Ran G, 2009, ISRAELI REGIME SEA R; ROY S, 1987, J PALESTINE STUD, V17, P56, DOI 10.1525-jps.1987.17.1.00p0144f; Shamir R, 2009, POWER INCLUSIVE EXCL, P587; Weizman Eyal, 2007, HOLLOW LAND ISRAELS; Yehouda Shenhav, 2009, POWER INCLUSIVE EXCL, P337; Yiftachel O, 2006, ETHNOCRACY: LAND AND IDENTITY POLITICS IN ISRAEL-PALESTINE, P121
Pemanfaatan Kulit Ubi Kayu (Manihot utilisima) Fermentasi dengan Mikroorganisme Lokal dalam Pakan terhadap Karkas Kelinci Lepas Sapih (Oryctolagus cuniculus)
No full textLAILANURMA SAFRIDA, 2014. Utilization of Fermented Cassava Peel (ManihotUltilisima)
Fermentation by Local microorganismson the Feed Carcass in Weaning Rabbits
(Oryctologuscuniculus)". Under supervised byUSMAN BUDI and NEVY DIANA HANAFI..
Peel that has been in cassava fermentation can improve the content of the
meat.. This study aims to determine the effect of the peel in the fermentation of cassava
in the feed to the rabbit carcass that has been weaning. This study was carried on in the
Laboratory of Animal Biology Faculty of Agriculture University of North Sumatra Medan.
The research carried out for 3 months starting in November and January 2013. The
design used in this study was a completely randomized design ( CRD ) with 4 treatments
5 replications. Treatment consists of P0 (0 % fermented cassava peel); P1 (10 %
fermented cassava peel ; P2 20 % cassava peel fermentation), P3 (30 % fermented
cassava peel).
The results showed that the utilization of cassava bark showed significant differences to
the treatments P0 ; P1 ; P2 and P3 on carcass weight ( g ) (1461.25; 1369.85; 1290.09
and 1240.65, respectively ), the percentage of carcass (%) (66.95; 65.63; 65.23 and
65.96, respectively) and slaughter weight (g) (2182.60; 1941.88; 1978.20 and 1881.20,
respectively .
The conclusion is the result of the utilization of cassava peel showed a real
difference to the weight of the rabbit , but showed a real difference to the percentage of
carcass and slaughter weight .51 HalamanSkripsi Sarjan
Pemanfaatan Kulit Ubi Kayu (Manihot utilisima) Fermentasi dengan Mikroorganisme Lokal dalam Pakan terhadap Karkas Kelinci Lepas Sapih (Oryctolagus cuniculus)
No full textLAILANURMA SAFRIDA, 2014. Utilization of Fermented Cassava Peel (ManihotUltilisima)
Fermentation by Local microorganismson the Feed Carcass in Weaning Rabbits
(Oryctologuscuniculus)". Under supervised byUSMAN BUDI and NEVY DIANA HANAFI..
Peel that has been in cassava fermentation can improve the content of the
meat.. This study aims to determine the effect of the peel in the fermentation of cassava
in the feed to the rabbit carcass that has been weaning. This study was carried on in the
Laboratory of Animal Biology Faculty of Agriculture University of North Sumatra Medan.
The research carried out for 3 months starting in November and January 2013. The
design used in this study was a completely randomized design ( CRD ) with 4 treatments
5 replications. Treatment consists of P0 (0 % fermented cassava peel); P1 (10 %
fermented cassava peel ; P2 20 % cassava peel fermentation), P3 (30 % fermented
cassava peel).
The results showed that the utilization of cassava bark showed significant differences to
the treatments P0 ; P1 ; P2 and P3 on carcass weight ( g ) (1461.25; 1369.85; 1290.09
and 1240.65, respectively ), the percentage of carcass (%) (66.95; 65.63; 65.23 and
65.96, respectively) and slaughter weight (g) (2182.60; 1941.88; 1978.20 and 1881.20,
respectively .
The conclusion is the result of the utilization of cassava peel showed a real
difference to the weight of the rabbit , but showed a real difference to the percentage of
carcass and slaughter weight .51 HalamanSkripsi Sarjan
Pembaruan Islam perspektif Hassan Hanafi dan Nurcholish Madjid
No full textPenelitian ini menganalisis Pembaharuan Islam Perspektif Hassan Hanafi dan Nurcholish Madjid. Studi ini menggunakan metode kualitatif dengan pendekatan hermeneutik romantik. Sumber data primer berasal dari dokumen-dokumen penting terkait tentang pemikiran-pemikiran Hassan Hanafi dan Nurcholish Madjid. Sedangkan sumber sekunder dari berbagai referensi ilmiah yang berkaitan dengan pembahasan. Penelitian ini menunjukkan bahwa pembaharuan pemikiran teologis Hassan Hanafi dan Nurcholish Madjid yang dibantu oleh ilmu-ilmu sosial modern dianggap menjadi alternatif solusi bagi kompleksitas permasalahan umat Islam masa modern. pemikiran teologis keduanya melahirkan simbol-simbol kiri Islam, oksidentalisme, sekularisme, dan modernitas. Realitas empirik itu selaras dengan pendapat Muhammad Jamaluddin Al Afghani (1838-1897) dan Harun Nasution (1919-1998) yang menyatakan bahwa Pemikiran Rasional Progresif Terhadap Ajaran Islam. Harun sangat menyadari bahwa umat Islam tertinggal karena tidak memaksimalkan daya rasional. Padahal daya rasional yang digunakan secara tepat, mampu membawa umat Islam maju. Mulai dari jenjang golongan awam sampai golongan pemerintah, bila mampu bersikap rasional maka pintu kemajuan terbuka lebar. Secara otomatis temuan ini tidak selaras dengan pendapat Abid Al-Jabiri (1935-2010) yang menyatakan bahwa tradisi adalah sesuatu yang hadir dan menyertai kekinian manusia yang berasal dari masa lalu, apakah masa lalu yang jauh maupun yang dekat. Ada dua hal yang penting yang harus diperhatikan dari definisi ini, pertama, bahwa tradisi adalah sesuatu yang menyertai kekinian manusia, yang tetap hadir dalam kesadaran atau ketidaksadaran kita. Kehadirannya tidak sekedar dianggap sia-sia masa lalu melainkan sebagai masa kini yang menyatu dan bersenyawa dengan tindakan dan cara berpikir umat Islam. Tradisi bukan hanya yang tertulis dalam buku karya para pemikir yang tersusun rapi di rak-rak perpustakaan, melainkan realitas sosial kekinian umat Islam itu sendiri. Sedangkan Abul A'la al-Maududi (1903-1979) mengatakan bahwa di bawah pengaruh peradaban Barat dan orientasinya yang materialistis dan ateistis, kaum muslim telah kehilangan ciri dan moral Islam, ide dan ideologi, ?semangat Islam‟ dan identitas mereka
Modernization of Islam and Language Education in the Society 5.0 Era in the Perspective of Harun Nasution
No full textThis study aims to describe the thoughts of modernizing Islamic and language education in the Era Society; 5.0 Harun Nasution's perspective. This research is qualitative with a literature study approach. The research data is in the form of thoughts on the modernization of Islamic education in Indonesia from the perspective of Harun Nasution. Sources of data were obtained from several books by Harun Nasution. Data collection techniques with documentation. While data analysis with data reduction, data presentation, and conclusion. The research results show; First, the modernization of Islamic education is a historical necessity, and its movement can be initiated in Islamic universities. Second, to strengthen the contribution of Harun Nasution's thought in modernizing Islamic education, he recommended two major agendas of change, namely academic tradition and institutional transformation. In the academic tradition, he emphasizes curriculum changes that are more dynamic and futuristic, as well as a philosophical and critical methodology of Islamic studies. Islamic and language education curriculum to always be dynamic and futuristic in welcoming the Era of Society 5.0. Meanwhile, the intended institutional transformation is the change from IAIN to UIN. Harun Nasution's big agenda for modernizing Islamic education is considered strategic to lead Muslims to become modern and rational human beings without leaving faith and Islam
Modernization of Islam and Language Education in the Society 5.0 Era in the Perspective of Harun Nasution
No full textThis study aims to describe the thoughts of modernizing Islamic and language education in the Era Society; 5.0 Harun Nasution's perspective. This research is qualitative with a literature study approach. The research data is in the form of thoughts on the modernization of Islamic education in Indonesia from the perspective of Harun Nasution. Sources of data were obtained from several books by Harun Nasution. Data collection techniques with documentation. While data analysis with data reduction, data presentation, and conclusion. The research results show that first, the modernization of Islamic education is a historical necessity, and its movement can be initiated in Islamic universities. Second, to strengthen the contribution of Harun Nasution's thought in modernizing Islamic education, he recommended two major agendas of change, namely academic tradition and institutional transformation. In the academic tradition, he emphasizes curriculum changes that are more dynamic and futuristic, as well as a philosophical and critical methodology of Islamic studies. Islamic and language education curriculum to always be dynamic and futuristic in welcoming the Era of Society 5.0. Meanwhile, the intended institutional transformation is the change from IAIN to UIN. Harun Nasution's big agenda for modernizing Islamic education is considered strategic to lead Muslims to become modern and rational human beings without leaving faith and Islam
Ketentuan Masa ‘Iddah Wanita Hamil Yang Diceraikan Qobla Dukhul Menurut Mazhab Hanafi dan Syafi’i
No full textThis study aims to protect and prevent the author, especially Muslims in general, from falling into the practices prohibited by Islam and to be able to understand the \u27iddah regulations for divorced pregnant women to find out when the qobla dukhul occurred, which in this case the author is from the Hanafi school From the perspective of Shafiyi. The reason why the author only gives the views of the Hanafi and Shafi’i schools is that only these two schools believe that women who become pregnant through adultery can marry without waiting for the birth of a child. Her fetus. The research method used in this work is a qualitative method, which belongs to the type of library research (library research). Research analysis shows that Islam is a perfect religion and Allah has ordained everything that is good for the servant. An example in this case is how Islam strictly forbids adultery among its people, this is for the protection of Maqasid Sharia, one of which is to protect future generations. Also, the period of \u27iddah for a pregnant woman divorced from Qobla Dukhul is determined according to the Hanafi and Syafi\u27i schools, so in this case the two schools of thought differ in the meaning of Qobla Dukhul, which may have legal implications. Therefore, the two schools of thought hardly differ in their determination.Keywords: The period of \u27Iddah; Qobla Dukhul; Hanafi; Shafi\u27i AbstrakPenelitian ini bertujuan untuk menjaga dan mencegah diri penulis secara khusus dan kaum muslimin secara umum agar tidak terjatuh pada perbuatan yang diharamkan oleh Islam serta dapat mengetahui ketentuan ‘iddah wanita hamil yang diceraikan apabila terjadi qobla dukhul, yang dalam hal ini penulis ambil dari perspektif mazhab Hanafi dan Syafi’i. Adapun alasan penulis hanya mencukupkan perspektif mazhab Hanafi dan Syafi’i adalah karena hanya kedua mazhab inilah yang memandang bahwa wanita yang hamil karena sebab zina maka ia boleh dinikahi tanpa harus menunggu lahirnya janin yang ia kandung. Metode penelitian yang digunakan dalam skripsi ini adalah metode Kualitatif, dengan jenis penelitian kepustakaan (Library Research). Analisa penelitian menunjukkan bahwa Islam adalah agama yang sempurna, sehingga segala hal yang merupakan hal baik bagi seoang hamba menurut Allah telah diatur dengan sedemikian rupa. Sebagai contoh dalam hal ini adalah bagaimana Islam itu melarang keras ummatnya melakukan zina, hal ini untuk menjaga maqashid syari’ah yang mana salah satunya adalah untuk menjaga keturunan. Begitu pula tentang penentuan masa ‘iddah wanita hamil yang diceraikan qobla dukhul menurut mazhab Hanafi dan Syafi’i, maka dalam hal ini kedua mazhab tersebut berbeda pandangan dalam maksud dari qobla dukhul yang dapat berimplikasi hukum, sehingga dalam penentuannya ada sedikit perbedaan pandangan antara kedua mazhab tersebut.Kata kunci: Masa ‘Iddah; Qobla Dukhul; Hanafi; Syafi’
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