Islam has undergone significant changes and has disregarded these values. The liberation theology formulated by Asghar Ali Engineer is a necessity to awaken Muslims from stagnation and to realize the inherited values of justice from Prophet Muhammad (PBUH). Furthermore, liberation theology serves as a critique of traditional scholars who prioritize metaphysical issues and neglect human concerns. Therefore, this study aims to provide a comprehensive analysis of the theology of liberation constructed by Asghar Ali Engineer. The qualitative method, specifically a literature review, is employed in this research. The qualitative approach allows researchers to deeply comprehend and elucidate the concepts within liberation theology through the analysis of relevant texts. The primary data sources for this study consist of the writings of Asghar Ali Engineer and other related works on liberation theology. The findings of this study reveal three key points in the construction of Asghar Ali Engineer's liberation theology. Firstly, the concept of tawhid is interpreted as the unity of humanity, emphasizing that all individuals are fellow believers and share equal rights and dignity. Secondly, the liberation movement should be grounded in strong faith to advocate for justice and confront oppressive rulers. Lastly, Asghar Ali Engineer's liberation theology emphasizes the importance of economic justice in liberating the exploited lower class from an unjust capitalist system.AbstrakIslam saat ini telah mengalami perubahan secara total dan mengabaikan nilai-nilai tersebut. Teologi pembebasan yang dirumuskan oleh Asghar Ali Engineer merupakan suatu keniscayaan untuk menyadarkan umat Islam dari kejumudan dan merealisasikan nilai-nilai keadilan yang diwariskan oleh Nabi Muhammad Saw. Selain itu, teologi pembebasan menjadi kritik bagi kalangan ulama tradisional yang hanya mengutamakan persoalan metafisika dan mengabaikan persoalan kemanusiaan. Dengan demikian, penelitian ini bertujuan untuk mengangkat secara mendalam mengenai konstruksi teologi pembebasan yang dikembangkan oleh Asghar Ali Engineer. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan jenis studi kepustakaan. Pendekatan kualitatif memungkinkan peneliti untuk memahami dan menjelaskan konsep-konsep dalam teologi pembebasan secara mendalam melalui analisis terhadap teks-teks yang relevan. Studi kepustakaan menjadi sumber data utama dalam penelitian ini, yang melibatkan kajian terhadap tulisan-tulisan Asghar Ali Engineer dan karya-karya lain yang berkaitan dengan teologi pembebasan. Hasil penelitian ini mengungkapkan tiga poin utama dalam konstruksi teologi pembebasan Asghar Ali Engineer. Pertama, tauhid dimaknai sebagai kesatuan manusia, yang mengajarkan bahwa semua manusia adalah saudara seiman dan memiliki kesamaan hak dan martabat. Kedua, gerakan pembebasan harus dilandasi dengan keimanan yang kuat, agar mampu memperjuangkan keadilan dan melawan penguasa yang zalim. Ketiga, teolog
伊斯兰教经历了重大的变化，并忽视了这些价值观。阿斯加尔·阿里·安吉格尔(Asghar Ali Engineer)制定的解放神学是唤醒穆斯林从停滞中觉醒的必要条件，也是实现先知穆罕默德(PBUH)继承的正义价值观的必要条件。此外，解放神学是对传统学者优先考虑形而上学问题而忽视人类关切的一种批判。因此，本研究旨在全面分析阿斯哈尔·阿里·Engineer建构的解放神学。本研究采用定性方法，特别是文献综述法。定性方法使研究者能够通过对相关文本的分析，深入理解和阐明解放神学的概念。本研究的主要资料来源包括阿斯加尔阿里工程师的著作和其他有关解放神学的著作。本研究的发现揭示了阿斯哈尔阿里工程师解放神学建构的三个关键点。首先，tawhid的概念被解释为人类的统一，强调所有个体都是同道的信徒，享有平等的权利和尊严。其次，解放运动应该建立在倡导正义和对抗压迫统治者的坚定信念之上。最后，阿斯加尔阿里工程师的解放神学强调了经济正义在将被剥削的下层阶级从不公正的资本主义制度中解放出来的重要性。【摘要】伊斯兰教的总名称为“伊斯兰教”，总名称为“伊斯兰教”，总名称为“伊斯兰教”。我是阿里工程师，我是阿里工程师，我是阿里工程师，我是阿里工程师，我是阿里工程师，我是阿里工程师，我是阿里工程师，我是阿里工程师。Selain itu, teologi ppenbasan menjadi kritik bagi kalangan ulama传统杨汉亚，mengutamakan，人，metafisika，人，mengabaikan，人，kemanusian。Dengan demikian, penelitian ini bertujuan untuk mengangkat secara mendalam mengenai konstruksi technology, ppenbasan yang, dikembangkan oleh, Asghar Ali工程师。[3][方法][方法];[方法];[方法];Pendekatan kualitf memungkinkan peneliti untuk memahami dan menjelaskan konsep-konsep dalam teologi penpenbasan secara mendalam melali analysis terhadap teks-teks yang相关。研究kepustakaan menjadi数量数据utama dalam penelitian ini, yang melibatkan kajian terhadap tulisan Asghar Ali工程师dan karya-karya lain yang berkaitan dentan地质学家ppenbasan。Hasil penelitian ini mengungkapkan tiga point in utama dalam konstruksi tecologii ppenbasan Asghar Ali工程师。Pertama, tauhid dimaknai sebagai kesatuan手稿，yang mengajarkan bahwa semua手稿adalah saudara seiman dan memiliki kesamaan hak danmartabat。企鹅，gerakan ppenbasan，企鹅，dilandasi, dengan, keimanan, yangkuat，琼脂曼普，成员，perperjuangkan, keadilan, melawan，企鹅，yang zalim。技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员、技术人员等。
{"title":"Pembaharuan Diskursus Teologi Islam: Studi atas Pemikiran Asghar Ali Engineer","authors":"Muhammad Adres Prawira Negara","doi":"10.22373/jpi.v3i1.17624","DOIUrl":"https://doi.org/10.22373/jpi.v3i1.17624","url":null,"abstract":"Islam has undergone significant changes and has disregarded these values. The liberation theology formulated by Asghar Ali Engineer is a necessity to awaken Muslims from stagnation and to realize the inherited values of justice from Prophet Muhammad (PBUH). Furthermore, liberation theology serves as a critique of traditional scholars who prioritize metaphysical issues and neglect human concerns. Therefore, this study aims to provide a comprehensive analysis of the theology of liberation constructed by Asghar Ali Engineer. The qualitative method, specifically a literature review, is employed in this research. The qualitative approach allows researchers to deeply comprehend and elucidate the concepts within liberation theology through the analysis of relevant texts. The primary data sources for this study consist of the writings of Asghar Ali Engineer and other related works on liberation theology. The findings of this study reveal three key points in the construction of Asghar Ali Engineer's liberation theology. Firstly, the concept of tawhid is interpreted as the unity of humanity, emphasizing that all individuals are fellow believers and share equal rights and dignity. Secondly, the liberation movement should be grounded in strong faith to advocate for justice and confront oppressive rulers. Lastly, Asghar Ali Engineer's liberation theology emphasizes the importance of economic justice in liberating the exploited lower class from an unjust capitalist system.AbstrakIslam saat ini telah mengalami perubahan secara total dan mengabaikan nilai-nilai tersebut. Teologi pembebasan yang dirumuskan oleh Asghar Ali Engineer merupakan suatu keniscayaan untuk menyadarkan umat Islam dari kejumudan dan merealisasikan nilai-nilai keadilan yang diwariskan oleh Nabi Muhammad Saw. Selain itu, teologi pembebasan menjadi kritik bagi kalangan ulama tradisional yang hanya mengutamakan persoalan metafisika dan mengabaikan persoalan kemanusiaan. Dengan demikian, penelitian ini bertujuan untuk mengangkat secara mendalam mengenai konstruksi teologi pembebasan yang dikembangkan oleh Asghar Ali Engineer. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan jenis studi kepustakaan. Pendekatan kualitatif memungkinkan peneliti untuk memahami dan menjelaskan konsep-konsep dalam teologi pembebasan secara mendalam melalui analisis terhadap teks-teks yang relevan. Studi kepustakaan menjadi sumber data utama dalam penelitian ini, yang melibatkan kajian terhadap tulisan-tulisan Asghar Ali Engineer dan karya-karya lain yang berkaitan dengan teologi pembebasan. Hasil penelitian ini mengungkapkan tiga poin utama dalam konstruksi teologi pembebasan Asghar Ali Engineer. Pertama, tauhid dimaknai sebagai kesatuan manusia, yang mengajarkan bahwa semua manusia adalah saudara seiman dan memiliki kesamaan hak dan martabat. Kedua, gerakan pembebasan harus dilandasi dengan keimanan yang kuat, agar mampu memperjuangkan keadilan dan melawan penguasa yang zalim. Ketiga, teolog","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90729053","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-26DOI: 10.32332/akademika.v28i1.5775
Usman Usman, A. A. Muhammad
Science and Islam were originally one in the realm of the unity of existence (al-wahidat al-wujud) Allah SWT. Still, when humans accepted them, they became multi-fragmented because of the capacity of each human mind. Islamic education, which originates from the Qur'an and Hadiths contributes to integrating Science and Islam. For this reason, this article aimed to explore the implementation of the reintegration of Science and Islam in postgraduate Islamic education learning at one of the Islamic tertiary institutions in Jambi province, Indonesia. This study used a qualitative approach to explore and understand the participants' experiences. The data were derived from the results of semi-structured interviews and free interviews, which explain and convey explicit or implied meanings or symbols from the collected data related to the steps for implementing three categories, namely the conception of knowledge, approaches to implementing the reintegration of Science and Islam in Islamic education learning, and materials used. The data were processed and analyzed using domain analysis to obtain an overview of the implementation of Science and Islamic reintegration in Islamic education. The study results explain that the strategic steps for implementing the reintegration of Science and Islam in Islamic education learning have three main aspects: The conception of science in the reintegration of Science and Islam in learning must be carried out to have one perception and one vision. That is, all knowledge comes from one source, namely Allah SWT. An approach to faith is based on a solid monotheism by combining and explaining signs found in nature (Kauniyah verses) with signs learned in the Qur'an and Hadith (Kauliyah verses). The Material comes from Science and Islam, the Qur'an, and Hadiths. Science as a social science is developed and linked to Islamic Science, the Qur'an, and Hadiths which form the basis of its development.
{"title":"REINTEGRATION OF SCIENCE AND ISLAM IN ISLAMIC EDUCATION LEARNING IN URBAN MUSLIM COMMUNITIES","authors":"Usman Usman, A. A. Muhammad","doi":"10.32332/akademika.v28i1.5775","DOIUrl":"https://doi.org/10.32332/akademika.v28i1.5775","url":null,"abstract":"Science and Islam were originally one in the realm of the unity of existence (al-wahidat al-wujud) Allah SWT. Still, when humans accepted them, they became multi-fragmented because of the capacity of each human mind. Islamic education, which originates from the Qur'an and Hadiths contributes to integrating Science and Islam. For this reason, this article aimed to explore the implementation of the reintegration of Science and Islam in postgraduate Islamic education learning at one of the Islamic tertiary institutions in Jambi province, Indonesia. This study used a qualitative approach to explore and understand the participants' experiences. The data were derived from the results of semi-structured interviews and free interviews, which explain and convey explicit or implied meanings or symbols from the collected data related to the steps for implementing three categories, namely the conception of knowledge, approaches to implementing the reintegration of Science and Islam in Islamic education learning, and materials used. The data were processed and analyzed using domain analysis to obtain an overview of the implementation of Science and Islamic reintegration in Islamic education. The study results explain that the strategic steps for implementing the reintegration of Science and Islam in Islamic education learning have three main aspects: The conception of science in the reintegration of Science and Islam in learning must be carried out to have one perception and one vision. That is, all knowledge comes from one source, namely Allah SWT. An approach to faith is based on a solid monotheism by combining and explaining signs found in nature (Kauniyah verses) with signs learned in the Qur'an and Hadith (Kauliyah verses). The Material comes from Science and Islam, the Qur'an, and Hadiths. Science as a social science is developed and linked to Islamic Science, the Qur'an, and Hadiths which form the basis of its development.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88361661","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-26DOI: 10.32332/akademika.v28i1.6499
N. Hawari, Agustam Agustam, Muntaha Artalim
This study discusses the efforts of majlis taklim management to instill a clean-living attitude and behavior in combating corrupt practices during political years, including local contests such as regional elections. Furthermore, it is considered important because the majlis taklim congregation consists of individuals constantly nurtured mentally and spiritually through long and regular periods of guidance. In the context of Metro City, there are suspicions of a high prevalence of pragmatic political behavior during campaigns. Therefore, the central concern revolves around the clarity of the role and roadmap of a majlis taklim managed by the DKM (mosque management board) in promoting sound political morality and its potential to diminish the prevalence of money politics during regional elections. This study takes the form of a qualitative and descriptive analysis approach, using interviews and questionnaires as the main data sources distributed to the managers and congregation members. The findings indicate that the majlis taklim in Metro City has regular studies cultivating social morality during elections. However, these initiatives are not yet integrated into a standardized printed curriculum that can serve as a comprehensive reference. A majlis taklim congregation is a group of people who are not easily swayed by money politics during regional elections but some members are still inclined towards such practices.
{"title":"THE ROLE OF RELIGIOUS STUDY GROUPS IN FOSTERING ANTI-CORRUPTION BEHAVIOR AND ITS IMPLICATIONS FOR LOCAL DEMOCRATIC PRACTICES IN METRO CITY","authors":"N. Hawari, Agustam Agustam, Muntaha Artalim","doi":"10.32332/akademika.v28i1.6499","DOIUrl":"https://doi.org/10.32332/akademika.v28i1.6499","url":null,"abstract":"This study discusses the efforts of majlis taklim management to instill a clean-living attitude and behavior in combating corrupt practices during political years, including local contests such as regional elections. Furthermore, it is considered important because the majlis taklim congregation consists of individuals constantly nurtured mentally and spiritually through long and regular periods of guidance. In the context of Metro City, there are suspicions of a high prevalence of pragmatic political behavior during campaigns. Therefore, the central concern revolves around the clarity of the role and roadmap of a majlis taklim managed by the DKM (mosque management board) in promoting sound political morality and its potential to diminish the prevalence of money politics during regional elections. This study takes the form of a qualitative and descriptive analysis approach, using interviews and questionnaires as the main data sources distributed to the managers and congregation members. The findings indicate that the majlis taklim in Metro City has regular studies cultivating social morality during elections. However, these initiatives are not yet integrated into a standardized printed curriculum that can serve as a comprehensive reference. A majlis taklim congregation is a group of people who are not easily swayed by money politics during regional elections but some members are still inclined towards such practices.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72429410","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Diah Arvionita, E. Efendi, Eka Putra Wirman, Z. Zainal
Sufism is a concept within Islam that aims to lead individuals towards God. The practice of Sufism involves purifying the inner self through righteous deeds. In the journey of Sufism, there are three stages to be traversed: knowledge as the beginning, action as the middle, and God's grace as the culmination. By practicing Sufism, individuals can attain a deeper relationship with God and find inner peace. Through the process of purifying the inner self and engaging in righteous deeds, Sufism helps individuals enhance their spiritual quality and gain a profound understanding of their religion. In the contemporary era, Sufism has experienced development, marked by the emergence of new terms such as Urban Sufism and Perennial Sufism. Urban Sufism refers to the practice of Sufism in urban contexts, where individuals apply Sufi principles in their daily lives amidst the modern and complex urban environment. This demonstrates the adaptation of Sufism to the challenges and needs of the present time. On the other hand, Perennial Sufism refers to an approach that connects the essence of mystical and spiritual teachings from various religions. In Perennial Sufism, the common principles of spirituality and religious experiences are found across different religious traditions, serving as a bridge to understand and achieve unity with God.AbstrakTasawuf sebuah konsep dalam Islam yang memiliki tujuan untuk membawa manusia menuju Tuhan. Praktik tasawuf melibatkan pensucian batin dengan amal shaleh. Dalam perjalanan tasawuf, terdapat tiga tahapan yang harus dilalui, yaitu ilmu sebagai yang awal, amal sebagai yang tengah, dan karunia Allah sebagai yang akhir. Dengan mengamalkan tasawuf, individu dapat mencapai hubungan yang lebih mendalam dengan Tuhan dan memperoleh kedamaian dalam jiwa. Melalui proses pensucian batin dan pelaksanaan amal shaleh, tasawuf membantu manusia untuk meningkatkan kualitas spiritualitasnya dan memperoleh pemahaman yang lebih mendalam tentang agama. Perkembangan tasawuf di era kontemporer saat ini, yang ditandai dengan munculnya beberapa istilah baru seperti Tasawuf Urban atau Tasawuf Perkotaan dan Tasawuf Perenial. Tasawuf Urban mengacu pada praktik tasawuf yang dilakukan dalam konteks perkotaan, di mana individu mengaplikasikan prinsip-prinsip tasawuf dalam kehidupan sehari-hari di tengah kehidupan perkotaan yang modern dan kompleks. Hal ini menunjukkan adaptasi tasawuf dengan tantangan dan kebutuhan zaman. Sementara itu, Tasawuf Perenial merujuk pada pendekatan tasawuf yang menghubungkan inti dari ajaran-ajaran mistis dan spiritual dari berbagai agama. Dalam Tasawuf Perenial, kesamaan prinsip-prinsip spiritual dan pengalaman keagamaan ditemukan di seluruh tradisi agama, dan hal ini digunakan sebagai jembatan untuk memahami dan mencapai kesatuan dengan Tuhan
苏菲主义是伊斯兰教中的一个概念，旨在引导个人走向真主。苏菲主义的实践包括通过正义的行为净化内心的自我。在苏菲主义的旅程中，有三个阶段要经历:知识是开始，行动是中间，上帝的恩典是高潮。通过实践苏菲主义，个人可以获得与上帝更深的关系，并找到内心的平静。通过净化内心自我和从事正义行为的过程，苏菲主义帮助个人提高他们的精神品质，并获得对他们的宗教的深刻理解。在当代，苏菲主义经历了发展，以城市苏菲主义和常年苏菲主义等新术语的出现为标志。城市苏菲主义指的是苏菲主义在城市背景下的实践，在现代和复杂的城市环境中，个人在日常生活中应用苏菲原则。这证明了苏菲主义对当前时代的挑战和需要的适应。另一方面，永恒的苏非主义指的是一种方法，将各种宗教的神秘主义和精神教义的本质联系起来。在永恒苏非主义中，灵性和宗教经验的共同原则在不同的宗教传统中被发现，作为理解和实现与上帝统一的桥梁。【摘要】【摘要】【摘要】【摘要】【概要】【概要】【概要】【概要】【概要】【概要】【概要】【概要】【概要】【概要】【概要】【概要】【概要】Praktik tasawuf melibatkan是一名养老金领取者。Dalam perjalanan tasawuf, terdapat tiga tahapan yang harus dilalui, yitu ilmu sebagai yang awal, amal sebagai yang tengah, dan karunia Allah sebagai yang akhir。邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，邓干，丹，邓干，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹。Melalui翻译pensucian batin dan pelaksanaan amal shaleh, tasawuf membantu manusia untuk meningkatkan kualitas spiritualitasnya dan memperoleh pemahaman yang lebih mendalam tentang agama。Perkembangan tasawuf di era kontemporer saat ini, yang ditandai dengan munculnya beberpa islah baru seperti tasawuf Urban atau tasawuf Perkotaan dan tasawuf perperennial。Tasawuf城市，mengacu pakaktik Tasawuf yang dilakukan dalam konteks perkotaan, di mana个人，mengapplikasian princsip Tasawuf dalam kehidupan sehari-hari di tengah kehidupan perkotaan yang现代dan kompleks。Hal ini menunjukkan adaptasi tasawuf dengan tantangan dan kebutuhan zaman。Sementara itu, Tasawuf永久merujuk pada pendekatan Tasawuf yang menghubungkan inti dari ajaran-ajaran mistis dan灵性dari berbagai agama。达拉姆·塔萨乌夫(Dalam Tasawuf)，永世长存，永世长存，永世长存，永世长存，永世长存，永世长存，永世长存
{"title":"Tasawuf Urban dan Tasawuf Perenial dalam Kehidupan Masyarakat Perkotaan","authors":"Diah Arvionita, E. Efendi, Eka Putra Wirman, Z. Zainal","doi":"10.22373/jpi.v3i1.16368","DOIUrl":"https://doi.org/10.22373/jpi.v3i1.16368","url":null,"abstract":"Sufism is a concept within Islam that aims to lead individuals towards God. The practice of Sufism involves purifying the inner self through righteous deeds. In the journey of Sufism, there are three stages to be traversed: knowledge as the beginning, action as the middle, and God's grace as the culmination. By practicing Sufism, individuals can attain a deeper relationship with God and find inner peace. Through the process of purifying the inner self and engaging in righteous deeds, Sufism helps individuals enhance their spiritual quality and gain a profound understanding of their religion. In the contemporary era, Sufism has experienced development, marked by the emergence of new terms such as Urban Sufism and Perennial Sufism. Urban Sufism refers to the practice of Sufism in urban contexts, where individuals apply Sufi principles in their daily lives amidst the modern and complex urban environment. This demonstrates the adaptation of Sufism to the challenges and needs of the present time. On the other hand, Perennial Sufism refers to an approach that connects the essence of mystical and spiritual teachings from various religions. In Perennial Sufism, the common principles of spirituality and religious experiences are found across different religious traditions, serving as a bridge to understand and achieve unity with God.AbstrakTasawuf sebuah konsep dalam Islam yang memiliki tujuan untuk membawa manusia menuju Tuhan. Praktik tasawuf melibatkan pensucian batin dengan amal shaleh. Dalam perjalanan tasawuf, terdapat tiga tahapan yang harus dilalui, yaitu ilmu sebagai yang awal, amal sebagai yang tengah, dan karunia Allah sebagai yang akhir. Dengan mengamalkan tasawuf, individu dapat mencapai hubungan yang lebih mendalam dengan Tuhan dan memperoleh kedamaian dalam jiwa. Melalui proses pensucian batin dan pelaksanaan amal shaleh, tasawuf membantu manusia untuk meningkatkan kualitas spiritualitasnya dan memperoleh pemahaman yang lebih mendalam tentang agama. Perkembangan tasawuf di era kontemporer saat ini, yang ditandai dengan munculnya beberapa istilah baru seperti Tasawuf Urban atau Tasawuf Perkotaan dan Tasawuf Perenial. Tasawuf Urban mengacu pada praktik tasawuf yang dilakukan dalam konteks perkotaan, di mana individu mengaplikasikan prinsip-prinsip tasawuf dalam kehidupan sehari-hari di tengah kehidupan perkotaan yang modern dan kompleks. Hal ini menunjukkan adaptasi tasawuf dengan tantangan dan kebutuhan zaman. Sementara itu, Tasawuf Perenial merujuk pada pendekatan tasawuf yang menghubungkan inti dari ajaran-ajaran mistis dan spiritual dari berbagai agama. Dalam Tasawuf Perenial, kesamaan prinsip-prinsip spiritual dan pengalaman keagamaan ditemukan di seluruh tradisi agama, dan hal ini digunakan sebagai jembatan untuk memahami dan mencapai kesatuan dengan Tuhan","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86784962","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-13DOI: 10.32332/akademika.v28i1.5552
Zulihi Zulihi, A. Bustomi, Najmi Hidayatus Salam
This article aims to investigate the Curriculum of Vocational High School base on pesantren as the main core of education which especially at urban area and to discover character as impact of it. It is expected that the brawl between schools in the city can be reduced. The brawler is dominated by students of vocational high school, moreover it comes up since a Youtuber explained his story on YouTube media. This is reinforced by the start of the vacuum of middle school students in studying religion. This research used a qualitative approach and the type of the research is field research. Informants in this study were Kyai, Principal, Teachers and Students. Data collection used interviews, direct observation and documentation. Data validation utilized triangulation by three of data resources and triangulation by three of data collecting technique. The data analysis used was the Miles and Huberman model. The steps were data reduction, data display, conclusion drawing and verification. The research results presented that Curriculum of Pesantren-Based Vocational High School is a combination of general curriculum of Vocational High School and Pesantren Curriculum. This consists of curriculum objectives that students are able to master General Science as well as Religious Science. Second, the content / subject is in the form of vocational lessons and kitab kuning. Third, the teaching method uses bandongan, lecture, question and answer and practice methods. Fourth, the organizations that play a role are all stakeholders of schools and Islamic boarding schools. Fifth, evaluation is carried out in teacher meeting forums, teacher personal evaluations and meetings between teachers and Kyai. Sixth, the characters formed consist of religious, tolerance, discipline, National spirit and Love of homeland, tolerance, social caring and Friendly/communicative.
{"title":"BLENDED CURRICULUM OF VOCATIONAL HIGH SCHOOL BASED ON PESANTREN AS TOOL ONTO FORM JUVENILE CHARACTER AT URBAN AREA","authors":"Zulihi Zulihi, A. Bustomi, Najmi Hidayatus Salam","doi":"10.32332/akademika.v28i1.5552","DOIUrl":"https://doi.org/10.32332/akademika.v28i1.5552","url":null,"abstract":"This article aims to investigate the Curriculum of Vocational High School base on pesantren as the main core of education which especially at urban area and to discover character as impact of it. It is expected that the brawl between schools in the city can be reduced. The brawler is dominated by students of vocational high school, moreover it comes up since a Youtuber explained his story on YouTube media. This is reinforced by the start of the vacuum of middle school students in studying religion. This research used a qualitative approach and the type of the research is field research. Informants in this study were Kyai, Principal, Teachers and Students. Data collection used interviews, direct observation and documentation. Data validation utilized triangulation by three of data resources and triangulation by three of data collecting technique. The data analysis used was the Miles and Huberman model. The steps were data reduction, data display, conclusion drawing and verification. The research results presented that Curriculum of Pesantren-Based Vocational High School is a combination of general curriculum of Vocational High School and Pesantren Curriculum. This consists of curriculum objectives that students are able to master General Science as well as Religious Science. Second, the content / subject is in the form of vocational lessons and kitab kuning. Third, the teaching method uses bandongan, lecture, question and answer and practice methods. Fourth, the organizations that play a role are all stakeholders of schools and Islamic boarding schools. Fifth, evaluation is carried out in teacher meeting forums, teacher personal evaluations and meetings between teachers and Kyai. Sixth, the characters formed consist of religious, tolerance, discipline, National spirit and Love of homeland, tolerance, social caring and Friendly/communicative.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78382699","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-13DOI: 10.32332/akademika.v28i1.6715
N. Nurmala, R. Aningsih, M. Asmara, Hina Al Kindiya
This study comprehensively described the customary phenomenon of Sumbangsih on Musirawas urban Muslims. It has become a custom in Musirawas if a wedding party has to be held with great fanfare and hires a single organist. The Musirawas community does not need to bother with the cost of the party because the surrounding community is assisted through the Sumbangsih custom, but this custom has several negative impacts, so further studies are still needed. The customary phenomenon of Sumbangsih will be analyzed using ushuliyah studies using ‘urf theory. This field research uses interview data collection techniques, observation, and documentation. The approach used in this study is sociological normative. While the data analysis technique was carried out in three stages: data reduction, data presentation, and conclusion. An important finding in this study is that custom Sumbangsih are assistance or support in the form of money given when someone is having a wedding. The system for carrying out this donation event is based on a nominal level starting from the largest to the smallest. People who donate will go up on stage when there is a direction from the presenter and will line up from those who donate the most to the smallest the donation will be recorded, and the nominal will be stated. The second finding, the Sumbangsih (donation) custom belongs to al-'urf al-fasidah because if this Sumbangsih is carried out, it causes a lot of harm or immorality, such as the many illegal singers dressed in sexy clothes looking for saweran (giving money), gambling, drunkenness, and fights. So, it is necessary to harmonize Islamic teachings in this custom Sumbangsih by removing the mudhorat or immorality that appears in this custom.
{"title":"THE CUSTOMARY PHENOMENON OF SUMBANGSIH IN MUSIRAWAS URBAN MUSLIMS BASED ON ISLAMIC LAW","authors":"N. Nurmala, R. Aningsih, M. Asmara, Hina Al Kindiya","doi":"10.32332/akademika.v28i1.6715","DOIUrl":"https://doi.org/10.32332/akademika.v28i1.6715","url":null,"abstract":"This study comprehensively described the customary phenomenon of Sumbangsih on Musirawas urban Muslims. It has become a custom in Musirawas if a wedding party has to be held with great fanfare and hires a single organist. The Musirawas community does not need to bother with the cost of the party because the surrounding community is assisted through the Sumbangsih custom, but this custom has several negative impacts, so further studies are still needed. The customary phenomenon of Sumbangsih will be analyzed using ushuliyah studies using ‘urf theory. This field research uses interview data collection techniques, observation, and documentation. The approach used in this study is sociological normative. While the data analysis technique was carried out in three stages: data reduction, data presentation, and conclusion. An important finding in this study is that custom Sumbangsih are assistance or support in the form of money given when someone is having a wedding. The system for carrying out this donation event is based on a nominal level starting from the largest to the smallest. People who donate will go up on stage when there is a direction from the presenter and will line up from those who donate the most to the smallest the donation will be recorded, and the nominal will be stated. The second finding, the Sumbangsih (donation) custom belongs to al-'urf al-fasidah because if this Sumbangsih is carried out, it causes a lot of harm or immorality, such as the many illegal singers dressed in sexy clothes looking for saweran (giving money), gambling, drunkenness, and fights. So, it is necessary to harmonize Islamic teachings in this custom Sumbangsih by removing the mudhorat or immorality that appears in this custom.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84786103","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-13DOI: 10.32332/akademika.v28i1.6513
Sofyan Suri, P. Pagar, Mhd. Syahnan
This study aimed to view the natural moral justice and justice social to the child in the family results of polygamy. Data collection techniques used are observation and interviews. The informants in this study were only 50 people. The research findings in this article are the results of wedding polygamy; they have the right to moral justice because of a value of 68.78%. This fact means that the father already almost approaches perfection in fulfilling his obligations to the child's rights. Whereas in a manner justice social, according to children from wedding polygamy for Public Malays in Medan City yet Can apply fair to they as member family, because value obtained is 27.45%. According to the children, the father is still dominant on children, confident in giving the right child evenly. However, the fathers disputed this assessment because, according to the fathers, social injustice is not the same, but it provides services according to the needs and circumstances of the father.
{"title":"MORAL JUSTICE AND SOCIAL TO CHILD IN FAMILY POLYGAMY IN PUBLIC MALAY CITY OF MEDAN","authors":"Sofyan Suri, P. Pagar, Mhd. Syahnan","doi":"10.32332/akademika.v28i1.6513","DOIUrl":"https://doi.org/10.32332/akademika.v28i1.6513","url":null,"abstract":"This study aimed to view the natural moral justice and justice social to the child in the family results of polygamy. Data collection techniques used are observation and interviews. The informants in this study were only 50 people. The research findings in this article are the results of wedding polygamy; they have the right to moral justice because of a value of 68.78%. This fact means that the father already almost approaches perfection in fulfilling his obligations to the child's rights. Whereas in a manner justice social, according to children from wedding polygamy for Public Malays in Medan City yet Can apply fair to they as member family, because value obtained is 27.45%. According to the children, the father is still dominant on children, confident in giving the right child evenly. However, the fathers disputed this assessment because, according to the fathers, social injustice is not the same, but it provides services according to the needs and circumstances of the father.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86113734","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.32332/akademika.v27i2.5805
S. S. Md Sawari, Ahmad Muflihin, Warsiyah Warsiyah, M. Madrah
Based on the Digital Civility Index (DCI), Indonesian internet users have the lowest Digital Civilization Index in Southeast Asia. This phenomenon is evident from the rise of fake news or hoaxes, hate speech, cyberbullying, discrimination, and even fraud. Modernization has also made people's lifestyles more consumptive. Indonesia is also a religious country with the largest Muslim population in the world. Indonesia is ready to face the coming era of what is known as the era of society 5.0. This article analyzes the public perception of urban society in Semarang city of the importance of religious education in their lives and how it is used as an aspect of curriculum development in the era of society 5.0. This research is qualitative research using a method of phenomenology. Data was collected from interviews, observations, and documentation. The results of this study indicate that contextualization of the Islamic religious education curriculum is needed to suit the needs of society in the era of society 5.0. Islamic religious education teaches students the physical dimension (shari'a) and the spiritual dimension (essential) so that Islamic religious education can foster spirituality for urban Muslim communities as a basis for values in everyday behaviour. Islamic religious education must instil the importance of monotheism and ethics in utilizing technology. The era of society 5.0 makes humans the centre (anthropocentric), while Islamic religious education instils the value that God is the centre (theocentric).
{"title":"URBAN SOCIETY'S PERCEPTION OF ISLAMIC RELIGIOUS EDUCATION AND ITS IMPLICATIONS FOR CURRICULUM DEVELOPMENT IN THE ERA OF SOCIETY 5.0","authors":"S. S. Md Sawari, Ahmad Muflihin, Warsiyah Warsiyah, M. Madrah","doi":"10.32332/akademika.v27i2.5805","DOIUrl":"https://doi.org/10.32332/akademika.v27i2.5805","url":null,"abstract":"Based on the Digital Civility Index (DCI), Indonesian internet users have the lowest Digital Civilization Index in Southeast Asia. This phenomenon is evident from the rise of fake news or hoaxes, hate speech, cyberbullying, discrimination, and even fraud. Modernization has also made people's lifestyles more consumptive. Indonesia is also a religious country with the largest Muslim population in the world. Indonesia is ready to face the coming era of what is known as the era of society 5.0. This article analyzes the public perception of urban society in Semarang city of the importance of religious education in their lives and how it is used as an aspect of curriculum development in the era of society 5.0. This research is qualitative research using a method of phenomenology. Data was collected from interviews, observations, and documentation. The results of this study indicate that contextualization of the Islamic religious education curriculum is needed to suit the needs of society in the era of society 5.0. Islamic religious education teaches students the physical dimension (shari'a) and the spiritual dimension (essential) so that Islamic religious education can foster spirituality for urban Muslim communities as a basis for values in everyday behaviour. Islamic religious education must instil the importance of monotheism and ethics in utilizing technology. The era of society 5.0 makes humans the centre (anthropocentric), while Islamic religious education instils the value that God is the centre (theocentric). \u0000 ","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89568575","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article aims to reveal the meaning of jihad from the view of GP Ansor Tegalwangi and its relation to knowledge and social construction. This article uses a qualitative approach, in which the researcher presents data in a descriptive-analytical form. This study concludes that there are three meanings of jihad from the perspective of GP Ansor Tegalwangi. First, the objective meaning is cultural-institutional jihad resulting from the process of appreciating the verses of the Qur’an by individuals, which then becomes collective knowledge. Second, the expressive meaning can be seen from the individual's perception of the experience of jihad in the organizational sphere. Third, the meaning of the documentary is in the form of an action performed that then became a tradition as a whole. Thus, jihad is not only oriented towards status quo political goals, but jihad is also a concept that leads individuals to a priori knowledge; the meaning of the concept of jihad strongly influences the externalization of jihad. The meaning and implementation of jihad also cannot be separated from the context of society, including its sociological and humanitarian aspects.AbstrakArtikel ini bertujuan mengungkap makna jihad dari pandangan GP Ansor Tegalwangi dan kaitannya dengan pengetahuan dan konstruksi sosial. Artikel ini menggunakan pendekatan kualitatif, di mana peneliti menyajikan data dalam bentuk deskriptif-analitik. Kajian ini menyimpulkan bahwa ada tiga makna jihad dari sudut pandang GP Ansor Tegalwangi. Pertama, makna objektif adalah jihad kultural-institusional yang dihasilkan dari proses penghayatan ayat-ayat Al-Qur'an oleh individu, yang kemudian menjadi pengetahuan kolektif. Kedua, makna ekspresif dapat dilihat dari persepsi individu terhadap pengalaman jihad dalam lingkup organisasi. Ketiga, makna dokumenter berupa aksi yang dilakukan yang kemudian menjadi tradisi secara keseluruhan. Dengan demikian, jihad tidak hanya berorientasi pada tujuan politik status quo, tetapi jihad juga merupakan konsep yang membawa individu pada pengetahuan apriori; pemaknaan konsep jihad sangat mempengaruhi eksternalisasi jihad. Makna dan implementasi jihad juga tidak lepas dari konteks masyarakat, termasuk aspek sosiologis dan kemanusiaan.
本文旨在从GP Ansor Tegalwangi的视角揭示圣战的意义及其与知识和社会建构的关系。这篇文章使用定性的方法，其中研究人员提出的数据在描述分析的形式。本研究从GP Ansor Tegalwangi的角度得出圣战的三种含义。首先，客观意义是文化制度上的圣战，这是由个人欣赏古兰经经文的过程产生的，然后成为集体知识。第二，表达意义可以从个人在组织领域对圣战经验的感知中看出。第三，纪录片的意义在于表演的动作的形式，然后成为一个整体的传统。因此，圣战不仅是针对现状的政治目标，而且也是一个将个人引向先验知识的概念;圣战概念的含义强烈地影响着圣战的外化。圣战的意义和实施也不能脱离社会背景，包括其社会学和人道主义方面。[摘要]artikel ini bertujuan mengungkap makna jihad dari pandangan GP Ansor Tegalwangi dan kaitannya dengan pengetahuan dan konstruksi social。Artikel ini menggunakan pendekatan quality, dimana peneliti menyajikan数据dalam bentuk数据分析。Kajian ini menypulkkan bahwa ada tiga makna jihad dari sudut pandang GP Ansor Tegalwangi。Pertama, makna objektif adalah jihad文化机构yang dihasilkan dari proses penghayatan ayat-ayat al- quuran oleh个人，yang kemudian menjadi pengetahuan kolektif。Kedua, makna表示:“我认为这是一种民主主义，是一种个人主义，而不是一种组织主义。”Ketiga, makna文献中心berupa aksi yang dilakukan yang kemudian menjadi tradisi secara keseluruhan。Dengan demikian,圣战有些hanya berorientasi篇tujuan政治现状,tetapi圣战轭merupakan konsep杨membawa最篇pengetahuan推测的;Pemaknaan konsep jihad sangat mempengaruhi eksternalisasi jihad。Makna dan implementasi jihad juga tidak lepas dari konteks masyarakat, termasuk口语生理学家dan kemanusian。
{"title":"Makna dan Perilaku Jihad GP Ansor Tegalwangi: Analisis Sosiologi Pengetahuan","authors":"Imam Muhajir Putra","doi":"10.22373/jpi.v2i2.15163","DOIUrl":"https://doi.org/10.22373/jpi.v2i2.15163","url":null,"abstract":"This article aims to reveal the meaning of jihad from the view of GP Ansor Tegalwangi and its relation to knowledge and social construction. This article uses a qualitative approach, in which the researcher presents data in a descriptive-analytical form. This study concludes that there are three meanings of jihad from the perspective of GP Ansor Tegalwangi. First, the objective meaning is cultural-institutional jihad resulting from the process of appreciating the verses of the Qur’an by individuals, which then becomes collective knowledge. Second, the expressive meaning can be seen from the individual's perception of the experience of jihad in the organizational sphere. Third, the meaning of the documentary is in the form of an action performed that then became a tradition as a whole. Thus, jihad is not only oriented towards status quo political goals, but jihad is also a concept that leads individuals to a priori knowledge; the meaning of the concept of jihad strongly influences the externalization of jihad. The meaning and implementation of jihad also cannot be separated from the context of society, including its sociological and humanitarian aspects.AbstrakArtikel ini bertujuan mengungkap makna jihad dari pandangan GP Ansor Tegalwangi dan kaitannya dengan pengetahuan dan konstruksi sosial. Artikel ini menggunakan pendekatan kualitatif, di mana peneliti menyajikan data dalam bentuk deskriptif-analitik. Kajian ini menyimpulkan bahwa ada tiga makna jihad dari sudut pandang GP Ansor Tegalwangi. Pertama, makna objektif adalah jihad kultural-institusional yang dihasilkan dari proses penghayatan ayat-ayat Al-Qur'an oleh individu, yang kemudian menjadi pengetahuan kolektif. Kedua, makna ekspresif dapat dilihat dari persepsi individu terhadap pengalaman jihad dalam lingkup organisasi. Ketiga, makna dokumenter berupa aksi yang dilakukan yang kemudian menjadi tradisi secara keseluruhan. Dengan demikian, jihad tidak hanya berorientasi pada tujuan politik status quo, tetapi jihad juga merupakan konsep yang membawa individu pada pengetahuan apriori; pemaknaan konsep jihad sangat mempengaruhi eksternalisasi jihad. Makna dan implementasi jihad juga tidak lepas dari konteks masyarakat, termasuk aspek sosiologis dan kemanusiaan.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91132789","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article aims to discusses about nationalism in the thoughts of Panglima Polem IX for several reasons that are a problem, so this research is important to do, including the role of Panglima Polem IX in defending Aceh from colonial attacks and his concern for the independence of the Republic of Indonesia, which is quite large. However, the name of Panglima Polem IX is not widely known by the public. The research method used is library research, which is supported by mixed methods, while the research technique is used to obtain additional data from respondents as well as to confirm data obtained from writing through interviews. The study's findings indicate that Panglima Polem IX's concept of nationalism in the struggle against Dutch and Japanese colonial occupation was struggle nationalism, humanitarian nationalism, liberation nationalism, and nationalism of unity and oneness. AbstrakArtikel ini bertujuan untuk membahas mengenai nasionalisme dalam pemikiran Panglima Polem IX, beberapa alasan yang menjadi problem sehingga penelitian ini penting untuk dilakukan di antaranya adalah adanya kiprah Panglima Polem IX dalam mempertahankan Aceh dari serangan penjajahan dan kepeduliannya terhadap kemerdekaan Republik Indonesia cukup besar. Namun nama Panglima Polem IX tidak banyak dikenal oleh masyarakat. Metode penelitian yang digunakan adalah penelitian kepustakaan (library research), yang didukung dengan metode gabungan (Mixed Methods), adapun teknik penelitian yang digunakan untuk mendapatkan data tambahan dari responden sekaligus mengkonfirmasi data-data yang didapatkan dari tulisan melalui wawancara. Hasil penelitian menunjukkan bahwa konsep Nasionalisme yang dimiliki oleh Panglima Polem IX dalam perjuangan melawan penjajahan kolonial Belanda dan Jepang yaitu Nasionalisme perjuangan, Nasionalisme kemanusiaan, Nasionalisme pembebasan, Nasionalisme persatuan dan kesatuan.
这篇文章的目的是讨论民族主义在Panglima Polem IX的思想中，有几个原因是一个问题，所以这项研究是很重要的，包括Panglima Polem IX在保卫亚齐免受殖民袭击中的作用，以及他对印度尼西亚共和国独立的关注，这是相当大的。然而，Panglima Polem IX的名字并不为公众所熟知。使用的研究方法是图书馆研究，以混合方法为支持，而研究技术是用来从受访者那里获得额外的数据，以及通过访谈来确认从写作中获得的数据。研究结果表明，庞利马·波莱姆九世在反对荷兰和日本殖民占领斗争中的民族主义概念是斗争民族主义、人道主义民族主义、解放民族主义和团结统一的民族主义。AbstrakArtikel ini bertujuan为她membahas mengenai nasionalisme dalam pemikiran Panglima着手第九,beberapa alasan杨menjadi问题sehingga penelitian ini郁积的为她dilakukan di antaranya adalah adanya kiprah Panglima着手第九dalam mempertahankan亚齐达里语serangan penjajahan丹kepeduliannya terhadap kemerdekaan印度尼西亚共和国cukup大的。Namun nama Panglima Polem IX tidak banyak dikenal oleh masyarakat。Metode penelitian yang digunakan adalah penelitian kepustakaan(图书馆研究)，yang didukung dengan meedde gabungan(混合方法)，adapun teknik penelitian yang digunakan untuk mendapatkan data tambahan dari responden sekaligus mengkonfirmasi data-data yang didapatkan dari tulisan melalui wawankara。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是我的意思。
{"title":"Nasionalisme dalam Pemikiran Panglima Polem IX","authors":"Muhammad Ihcsan","doi":"10.22373/jpi.v2i2.14676","DOIUrl":"https://doi.org/10.22373/jpi.v2i2.14676","url":null,"abstract":"This article aims to discusses about nationalism in the thoughts of Panglima Polem IX for several reasons that are a problem, so this research is important to do, including the role of Panglima Polem IX in defending Aceh from colonial attacks and his concern for the independence of the Republic of Indonesia, which is quite large. However, the name of Panglima Polem IX is not widely known by the public. The research method used is library research, which is supported by mixed methods, while the research technique is used to obtain additional data from respondents as well as to confirm data obtained from writing through interviews. The study's findings indicate that Panglima Polem IX's concept of nationalism in the struggle against Dutch and Japanese colonial occupation was struggle nationalism, humanitarian nationalism, liberation nationalism, and nationalism of unity and oneness. AbstrakArtikel ini bertujuan untuk membahas mengenai nasionalisme dalam pemikiran Panglima Polem IX, beberapa alasan yang menjadi problem sehingga penelitian ini penting untuk dilakukan di antaranya adalah adanya kiprah Panglima Polem IX dalam mempertahankan Aceh dari serangan penjajahan dan kepeduliannya terhadap kemerdekaan Republik Indonesia cukup besar. Namun nama Panglima Polem IX tidak banyak dikenal oleh masyarakat. Metode penelitian yang digunakan adalah penelitian kepustakaan (library research), yang didukung dengan metode gabungan (Mixed Methods), adapun teknik penelitian yang digunakan untuk mendapatkan data tambahan dari responden sekaligus mengkonfirmasi data-data yang didapatkan dari tulisan melalui wawancara. Hasil penelitian menunjukkan bahwa konsep Nasionalisme yang dimiliki oleh Panglima Polem IX dalam perjuangan melawan penjajahan kolonial Belanda dan Jepang yaitu Nasionalisme perjuangan, Nasionalisme kemanusiaan, Nasionalisme pembebasan, Nasionalisme persatuan dan kesatuan. ","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77990224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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