506 research outputs found
Konsep Jihad dalam Perspektif Abdurrahman Wahid dan Ja'far Umar Talib
No full textPenelitian yang berjudul KOnsep JIhad dalam Perspektif Abdurrahman Wahid dan Ja'far Umar Talib adalah bertujuan untuk menjelaskan secara obyektif-kritis tentang konsep jihad menurut Abdurrahman Wahid dan Ja'far Umar Talib, serta untuk mendapatkan kejelasan persamaan dan perbedaan antara konsep jihad menurut Abdurrahman Wahid dan Ja'far Umar Talib.
Adapun metode yang digunakan dalam menguraikan penelitian ini adalah merupakan jenis penelitian pustaka (library research, yang bersifat deskriptif analitik. Sumber yang digunakan dalam kajian ini adalah sumber data primer yaitu tulisan Abdurrahman Wahid dan Ja'far Umar Talib, dan data sekunder yaitu karya-karya penyusun lain yang berkaitan dengan penelitian baik berupa buku maupun tulisan dalam bentuk lain. Karena jenis Penelitian ini adalah penelitian kepustakaan (library reserach), maka teknik yang digunakan adalah content analysis, yaitu memilah-milah dan memilih data dari bahan-bahan pustaka yang ada dan searah dengan obyek penelitian. Metode pendekatan yang digunakan dalam penelitian ini adalah pendekatan hernmeunitik-historis, pendekatan ini digunakan untuk memotret realitas di balik seluruh gagasan yang melatarbelakangi pemikiran jihad Abdurrahman Wahid dan Ja'far Umar Talib. Metode yang digunakan dalam menganalisis data adalah induktif dan komparasi, yaitu upaya membandingkan pendapat-pendapat untuk dianalisis secara kritis-obyektif kemudisn dspst dikrtshui unsur-unsur kesamaan dan perbedaan yang digunakan untuk mengambil kesimpulan.
Dari uraian pembahasan yang dilakukan maka penelitian ini dapat disimpulkan bahwa: 1)Ja'far Umar Talib sebagai pemikir yang mempunyai paradigma dan tipologi fundamentalis-radikal berbeda dengan Abdurrahman Wahid yang masuk dalam kategori tradisionalis-modernis. Konsep jihad Ja'far Umar Talib cenderung lebih tegas dan keras., tak mengenal kompromi dan bahkan radikal. Baginya hanya ada satu cara untuk menegakkan Islam yaitu dengan jalan jihad. Tingkatan jihad yang tertinggi menurutnya adalah dengan berperang di jalan Allah, yang utama adalah berani berkata kebenaran di depan penguasa yang zalim, serta tingkat terendah adalah dengan diam disertai penolakan hati atas kemungkaran. Sementara bagi Abdurrahman Wahid, dalam melakukan jihad pertimbangan kemanusiaan, mafsadah dan madaraflah yang menentukan diberlakukannya Islam tidak semata-mata dipahami sebagai praktek keagamaan yang melulu normatif, melainkan Islam merupakan @etika sosial@ yang di dalamnya mengandalkan konsensus seluruh pihak. Oleh karenanya jihad harus bisa diletakkan dalam koridor penciptaan tatanan masyarakat yang adil, demokratis dan beradab, baik ekonomi, politik , budaya maupun lainnya. 2) Dalam memahami terminologi tentang jihad, Abdurrahman Wahid dan Ja'far Umar Talib berusaha memperoleh pemahaman yang obyektif. Abdurrahman Wahid dan Ja'far Umar Talib memulainya dengan mengkonstruksi wacana (episteme) dar al harb dalam al Qur'an. Dalam tingkat gagasan atau konsepsi keduanya tidak ditemukan perbedaan yang tajam namun dalam aplikasi jihadnya di Maluku, keduanya berbeda pendapat
the Great of two Umars: kisah hidup dua khalifah paling legendaris Umar Ibn Al Khathab dan Umar Ibn Abdul Aziz
No full textKisah Hidup Dua Khalifah Paling Legendaris: Umar ibn al-Khathab dan Umar ibn Abdul Aziz
Fuad Abdurrahman
Harga Rp. 65.000
Cerita-cerita menakjubkan dua pemimpin-Islam yang gemar blusukan Umar ibn al-Khath abadalah jawaban doa Rasulullah. Rasulullah pernah memohon, Ya Allah, muliakanlah Islam dengan salah satu dua Umar: Amribn Hisyam (Abu Jahal) dan Umar ibn al-Khathab. Rasulullah sangat menginginkan wibawa dan pengaruh kedua orang itu untuk perkembangan memilih Umar ibn al-Khathab. Dan benar saja, Umar adalah orang yang mendorong Rasulullah dan umat Islam tak perlu sembunyi-sembunyi mengerjakan shalat, ia menantang siapa pun yang berani menghalangi. Umar menjadi salah satu penakluk terhebat dalam sejarah berkembang pesat pada masanya dan menjadi negara adi kuasa yang menaklukkan imperium Persia dan Bizantium.
Konon, Umar terbangun. Siapakah orang Bani Umayah dalam mimpiku ini? Salah seorang keturunan Umar, memiliki nama Umar, dan akan menjadi pemimpin dengan karakter Umar. Umar memimpikan itu pada empat puluh tahun sebelum sosok dalam mimpi itu Umar ibn Abdul Aziz, sang cicit. Para sejarawan menyebut Umar ibn al-Khathab sebagai Umar I dan Umar ibn Abdul Aziz sebagai Umar II.Penomoran semacam itu bukan semata keduanya sama-sama bernama Umar dan sama-sama menjadi penting dari pada itu, Umar ibn Abdul Aziz berhasil mereformasi dan menata pemerintahan serta mengeluarkan kebijakan yang adil dan terinspirasi Umar ibn al-Khathab. Ia ingin menjalankan pemerintahan sebagai mana Umar ibnal-Khathab melakukannya
Video interview with author and manuscript owner Sheik Abdurrahman Aboki
No full textVideo interview with author and manuscript owner Sheikh Alhaji Abdurrahman Aboki. Sheikh Aboki is the Chief Imam of Central Mosque of the Federal Polytechnic, Bida—Niger State (Middle Belt of Nigeria) and the author of the manuscript in this collection titled "Ishriniyyah"
Setting the scene for interrogating teacher education through open and distance learning
No full textTeacher education and open and distance learning (ODL) are separately complex and critically important fields of endeavour. Used together, they have the potential to enhance the effective, efficient and equitable provision of education and to maximise access to such provision by various categories of disadvantaged learners.
This chapter sets the scene for the book’s interrogation of the pressures on, and the possibilities of, teacher education through ODL that can generate long-term and sustainable outcomes for learners, their families and their communities in developing and developed nations. The chapter outlines the key issues framing the book, identifies previous and current publications that it is intended to complement and extend, and explains the book’s rationale, development and structure. Three organising questions are then articulated that are covered in the
intervening chapters and responses to which are synthesised in the final chapter in the book
Contemporary research on open and distance learning in teacher education
No full textThis overview chapter considers teacher education and ODL separately and then in combination, examining their synergies and divergences. The focus, context and politicised character of each domain are discussed, as is their diversity across individuals, institutions, nations and regions, and also the links between each domain and wider debates about such issues as access, development, equity, social justice and transformation. The discussion provides a framework for the chapters that follow. Policy-makers, practitioners and researchers who use ODL in teacher education to develop large numbers of capable and proficient teachers will need to engage with the types of themes canvassed in the current research reviewed here
Support for “Islamic State” in Indonesian prisons
No full textThis report examines how alliances for and against the "Islamic State" developed among inmates in Indonesian prisons.
Introduction
A study of networks in Indonesian prisons that support the Islamic State (IS) suggests that relatively simple interventions by prison officials may be able to limit the influence of hardline ideologues. Only a minority of those convicted of terrorism in Indonesia support IS openly, and there is nothing to suggest that their numbers are increasing. If anything, they are declining. The need to understand the dynamics of prison networks is still urgent, however, because pro-IS inmates can constitute key nodes for encouraging or facilitating travel to Syria and because those who support IS generally support the use of violence at home.1 Preventing the growth of IS influence in prisons is therefore a way of reducing the security threat more generally.
Indonesian officials are well aware of the problem, and there have been noticeable improvements in supervision of extremist inmates. The challenges are huge, however, and resources are limited. It may be time to take another look at donor assistance in a way that would avoid some of the problems that have plagued past efforts and see if there is a way to encourage local initiatives, locally developed. Indonesia also needs to adopt a law that would make it a crime to travel abroad to join or assist foreign terrorist organisations, although some makeshift solutions are planned that would draw on existing provisions of the Criminal Code. Without such a ban, however, the triangular link between prisons, extremist groups and groups like IS will persist.
After the announcement on 29 June 2014 that the organisation called Islamic State of Iraq and Greater Syria (ISIS) had changed its name to Islamic State and declared its leader to be the caliph of all Muslims, ceremonies to pledge loyalty took place in jihadi communities around Indonesia, including in several prisons. The most publicised of these ceremonies took place in Pasir Putih Prison, a “super maximum security” facility on the island of Nusakambangan off the southern coast of Java, where 24 prisoners, including Indonesia’s best known extremist cleric, Abu Bakar Ba’asyir, swore allegiance on 2 July 2014.
This report examines the process by which inmates in two prisons in the Nusakambangan complex, Pasir Putih and Kembang Kuning, chose sides after IS was established. For some, choosing for or against was a question of principle, but for many, more personal and pragmatic interests came into the calculus, such as access to extra food. The most militant inmates often have the best supply networks, with donations and contributions coming in on a regular basis through visitors. If that supply dries up, a leader’s hold on his followers can weaken, as Ba’asyir found when his organisation, Jamaah Anshorul Tauhid (JAT), splintered as a result of his oath to IS. When JAT members stopped sending extra provisions, the less ideologically inclined of Ba’asyir’s followers were willing to align with whoever could fill the gap.
For many of the extremists, separation from their families and particularly from their children is the hardest part of incarceration, and desire for contact can be a powerful incentive for cooperation. Personal feuds are also important. On the principle of “the enemy of my enemy is my friend”, some inmates joined the IS camp because they had a dispute with someone who was anti-IS. Again, it is critically important for prison officials to try to understand who is on the outs with whom over what, so they can assess the consequences and use it to their advantage.
Differences over points of theology and doctrine do of course take place—one of most heated is between takfir mu’ayyan and takfir am, basically whether one brands individuals as nonbelievers (kafir) by virtue of their membership in a group or on the basis of their own misdeeds. The IS supporters are proponents of takfir mu’ayyan and thus see all agents of state, including police and prison officials, as enemies. But while such ideological convictions are deeply held by a few, many in the pro-IS camp have only a weak grasp of doctrine and their decision to join was influenced by more mundane factors.
The Nusakambangan case studies show how alliances can change as the result of the arrival of new inmates, a fight, or a change in government policy. Prison officials need to understand the circumstances that can lead to solidarity among inmates in the face of a perceived threat or the break-up of once-solid friendships. And crucially, they need to realise that no matter how well they understand individuals and alliances in prison, everything can change once a prisoner is released
Ishriniyya
No full textThe entire manuscript is available for download as a single PDF file. Higher-resolution images may
be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Mustapha Hashim Kurfi (Principal Investigator), Alhaji Abubakar A’ishatu (Local Project Manager), Usman Abdullahi Nagya (General Field Facilitator) and Mohammed Yahaya Isah (Gatekeeper), Technical Team: Prof. Fallou Ngom (Director African Studies Center), and Eleni Castro (Technical Lead, BU Libraries). This collection of Nupe Ajami materials are copied as part of the African Studies Center’s African Ajami Library. Access Condition and Copyright: These materials are subject to copyright. All rights reserved to the author. For use, distribution or reproduction contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Kurfi, Mustapha Hashim, Ngom, Fallou, and Castro, Eleni (2019). African Ajami Library: Digital Preservation of Nupe Ajami Materials of Middle Belt, Nigeria. Boston: Boston University Libraries: http://hdl.handle.net/2144/38121. For Inquiries: Please contact Professor Fallou Ngom ([email protected]).Provenance and Condition: This manuscript is owned by Sheikh Alhaji Abdurrahman Aboki, the Chief Imam of Central Mosque of the Federal Polytechnic, Bida—Niger state (Middle Belt of Nigeria). The manuscript Ishriniyya in Nupe Ajami is a complete bound book with page numbers, and date of publication. The owner/author said that he was inspired to work on Nupe Ajami when he was a graduate student at university, and was also the topic of his Master’s thesis (Ahmadu Bello University, Zaria – Nigeria, 1997).This manuscript is titled Qasidah al-Ishriniyyah fi Madhi Khair al-Bariyyah, popularly known as Ishriniyya (or Ishriniyyat). The poem was originally written in Arabic by Sheikh Abu Zayd Abd al-Rahman ibn Yakhlaftan ibn Ahmad al-Fazazi (popularly known as Al-Fazazi). The etymology of Ishriniyya is from ‘Ishreen – meaning twenty, and Ishriniyyat -- the twenties. This work is named as such because the poem consists of sets of twenty rhyming verses for each letter of the alphabet. It was believed that Sheik Al-Fazazi composed them in Cordoba in the year 604/1207-8. A poet and mystic, Sheikh Al-Fazazi died in Fez, present Morocco in the year 627AH/1230CE). The Ishriniyya is among the most celebrated and popular poems for the Prophet Muhammad, especially among Muslim communities in sub-Saharan Africa. The author of the current Nupe Ajami manuscript -- Sheikh Alhaji Abdurrahman Aboki had written the poem in both Arabic and Nupe Ajami using Arabic script, followed by Nupe Latin script. The Nupe Ajami version of Ishriniyyah is a large book which contains the complete Arabic version of the poem, alphabetically arranged. Each letter addresses specific themes that go back to an applause, praise, and commendation for Prophet Muhammad (May Peace and Blessings of Allah be upon him). Unlike most Ajami manuscripts in sub-Saharan Africa that use the Maghribi style of writing, Sheikh Abdurrahman Aboki uses the Mashriqi style to write his book. In an interview with the author, he explained how daunting the task was, yet he was determined to accomplish his mission in 2010 C.E.. The book cover includes the image of the author.The contents of this collection were developed with support of the Title VI National Resource Center grant # P015A180164 from the U.S. Department of Education. However, those contents do not necessarily represent the policy of the U.S. Department of Education, and you should not assume endorsement by the Federal Government
Abdurrahman bin Auf (Biografi dan Perjuangan dalam Membela Islam)
No full textPenelitian ini bertujuan untuk mengungkapkan Abdurrahman bin Auf
(Biografi dan Perjuangan dalam Membela Islam). Masalah yang diteliti dalam
tulisan ini difokuskan pada beberapa hal yaitu: 1) Bagaimana perjalanan hidup
Abdurrahman bin Auf? 2) Bagaimana posisi Abdurrahman bin Auf di antara
sahabat-sahabat Rasulullah saw? 3) Bagaimana Sumbangan Abdurrahman bin Auf
dalam Perjuangan membela Islam?
Untuk mengkaji permasalahan tersebut, penelitian ini menggunakan
metode sejarah jenis penelitian kualitatif. Untuk mengungkapkan fakta sejarah
tentang biografi Abdurrahman bin Auf dalam perjuangan membela Islam. Untuk
menganalisis fakta tersebut peneliti menggunakan pendekatan yang sering
digunakan dalam penelitian sejarah, yaitu pendekatan historis, sosiologis, dan
agama.
Penelitian ini menemukan bahwa: 1) Abdurrahman bin auf adalah salah
seorang dari sahabat Nabi Muhammad saw. Beliau adalah salah seorang dari
delapan orang pertama (Assabiqul awwalun) yang menerima aqidah Islam.
Abdurrahman bin Auf adalah sahabat Rasulullah saw., yang tergolong kaya raya
dan memiliki harta yang banyak. 2) Pada masa Khalifah Umar bin Khattab
Abdurrahman bin Auf pernah ditunjuk menjadi anggota dari tim enam formatur
dengan tujuan untuk mencari calon Khalifah baru yang akan menggantikan Umar
bin Khattab. Abdurrahman bin Auf senantiasa mendampingi Rasulullah pada
beberapa peristiwa penting di dalam memperjuangkan agama Islam. 3)
Abdurrahman bin Auf adalah ikut dalam pembinaan sahabat-sahabat yang baru
masuk Islam. Dalam pembinaan masyarakat Abdurrahman bin Auf
menyumbangkan hartanya untuk kelangsungan hidup umat Islam. Dalam bidang
dakwah, Abdurrahman bin Auf mengamalkan ajaran-ajaran yang diterima dari
Rasulullah saw. Abdurrahman bin Auf menyumbangkan seluruh hartanya dijalan
Allah. Serta beliau selalu ikut serta dalam berbagai peperangan untuk membela
Islam antara lain, perang badar, perang uhud, dan perang tabuk.
Adapun implikasi dari penelitian adalah, kepada Jurusan Sejarah dan
Kebudayaan Islam, penelitian ini dapat digunakan sebagai kajian dan diskusi
akademik tentang Abdurrahman bin Auf sahabat Rasuullah saw. Serta untuk
mewujudan pribadi seperti Abdurrahman bin Auf ini maka kaum muslimin
khususnya muballiq hendaknya senantiasa menyisipkan dalam ceramahnya
tentang sejarah perjuangan para sahabat Rasulullah saw., yang rela mengerahkan
segala kemampuannya demi kepentingan agama Allah swt
Abdurrahman bin Auf (lelaki bersemangat baja).
No full textBuku ini mengisahkan seorang yang kayaraya namun sangat dermanawan dan tidak sombong yang menyumbangkan sebagian besar hartanya untuk perjuangan Rasulullah menegakkan syiar islam.47 hlm.: ilus; 25 cm
Pengaruh Kualitas Pelayanan Terhadap Kepuasan Pelanggan Menggunakan Structural Equation Modeling Partial Least Square pada PT. XYZ
No full textPT.XYZ Banda Aceh yang bertugas untuk melayani kepentingan umum dan bergerak di bidang pelayanan keluhan pelanggan, pelayanan listrik padam, pelayanan pemasangan baru dan lainnya. PT. XYZ Banda Aceh telah memberikan yang terbaik agar memberikan kepuasan terhadap pelanggannya, akan tetapi dalam pelaksanaan operasionalnya tidak dapat dihindari beberapa masalah yang tidak sesuai dengan harapan dan keinginan pelanggan, seperti pelayanan yang kurang maksimal sehingga menyebabkan pelanggan merasa kurang puas. Penelitian ini bertujuan untuk mengetahui dan menganalisis seberapa besar pengaruh kualitas pelayanan terhadap tingkat kepuasan yang dirasakan oleh pelanggan yang mengunakan jasa PT. XYZ Banda Aceh. Penentuan sampel ditentukan dengan teknik non probability sampling yaitu sampling purposive sebanyak 100 sampel. Metode analisis yang digunakan yaitu Partial Least Square (PLS). Dengan menggunakan software SmartPLS versi 3.2.6 dan SPSS versi 17.0. Hasil penelitian ini menunjukkan bahwa kepuasan pelanggan pada PT. XYZ Banda Aceh dapat diukur dari 5 dimensi kualitas pelayanan yang terdiri dari tangible, emphaty, reabilty, responsiviness dan assurance. Variabel yang berpengaruh terhadap kepuasan pelanggan adalah variabel assurance, responsiviness dan variabel reliability. Sedangkan variabel tangible dan variabel emphaty tidak berpengaruh terhadap kepuasan pelanggan
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