Pub Date : 2022-08-11DOI: 10.32332/akademika.v27i1.4294
D. Susanto
Islamic poets' poetical themes expressed their spiritual experience in Indonesian literature during the 1930s. These themes had opposed to the Islamic movement at the time, which was fighting against colonial ideology. The objectives of this study are to look at why poets advocated oppositional views in the face of colonial discourse, as well as the poets' position within the Dutch colonial system in the 1930s. Thematic notions of Indonesian literary poets in the 1930s, biographical histories of poets, and colonial discourses in Indonesia in the 1930s were among the data sources used in this study. The result revealed that the poets adopted a romantic aesthetic mimicking strategy to portray the idea of their spiritual experience. In most colonial literature, the mimicry between the colonizer and the colonized nation heightens the ambivalence of the Indonesian human personality. Because of ethical adjustments and unacceptable ideal categories, this ambiguous attitude develops. Syncretism emerges as a result of the clash of Western and Eastern civilizations. The author's aesthetic mimicry strategy has implications for the poet's ambivalence: on the one hand, the poet follows Balai Pustaka's aesthetic pattern with an understanding of individualism, while on the other hand, the poet ignites the concept of Islamic symbolic memory as part of the construction of Indonesian cultural identity, as in the Indonesian Cultural Polemics from 1930 to 1942.
{"title":"INDONESIAN ISLAMIC POETS' AMBIVALENCE UNDER THE DUTCH COLONIALISM IN THE 1930S","authors":"D. Susanto","doi":"10.32332/akademika.v27i1.4294","DOIUrl":"https://doi.org/10.32332/akademika.v27i1.4294","url":null,"abstract":"Islamic poets' poetical themes expressed their spiritual experience in Indonesian literature during the 1930s. These themes had opposed to the Islamic movement at the time, which was fighting against colonial ideology. The objectives of this study are to look at why poets advocated oppositional views in the face of colonial discourse, as well as the poets' position within the Dutch colonial system in the 1930s. Thematic notions of Indonesian literary poets in the 1930s, biographical histories of poets, and colonial discourses in Indonesia in the 1930s were among the data sources used in this study. The result revealed that the poets adopted a romantic aesthetic mimicking strategy to portray the idea of their spiritual experience. In most colonial literature, the mimicry between the colonizer and the colonized nation heightens the ambivalence of the Indonesian human personality. Because of ethical adjustments and unacceptable ideal categories, this ambiguous attitude develops. Syncretism emerges as a result of the clash of Western and Eastern civilizations. The author's aesthetic mimicry strategy has implications for the poet's ambivalence: on the one hand, the poet follows Balai Pustaka's aesthetic pattern with an understanding of individualism, while on the other hand, the poet ignites the concept of Islamic symbolic memory as part of the construction of Indonesian cultural identity, as in the Indonesian Cultural Polemics from 1930 to 1942.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-08-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85927952","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 : 2022-08-04DOI: 10.32332/akademika.v27i1.4085
Ahmad Dakhoir, Jefry Tarantang, Ghozali Rahman
This study explains the phenomena of certain Indonesian bankers’ fear regarding bank interest. This anxiety led bankers both of conventional and sharia to extreme attitudes such as the decision of employees to stop working or move to work in Islamic banks, assuming that his position is correct and considers conventional bankers to be illegitimate work. These two understandings and attitudes underlie the authors interested in analyzing and discovering how to build a tolerant and moderate fiqh concept in the world of Islamic banking and finance. This research uses a type of qualitative-descriptive research, with a prophetic approach and fiqh tolerance approach or fiqh wasatiyah in the field of Islamic banking and finance. The theory of maqasid al-sharia al-iqtishadiyyah is used as the ground theory of this paper. The results of this research show that: first, the anxiety of conventional bank employees is caused by factor of understanding and interpretation that bank that uses the interest system is usury system and usury is illegal. Second, that understanding and attitude of extremism can be seen as stopping work suddenly, disappearing without any reason, changing how to dress, easily forbidding something, and finally stop working in conventional banks
{"title":"BANKERS’ ATTITUDES TO THE LEGAL POSITION OF BANK INTEREST: NEW INSIGHTS FOR THE DEVELOPMENT OF FIQH WASATIYAH MALIYAH","authors":"Ahmad Dakhoir, Jefry Tarantang, Ghozali Rahman","doi":"10.32332/akademika.v27i1.4085","DOIUrl":"https://doi.org/10.32332/akademika.v27i1.4085","url":null,"abstract":"This study explains the phenomena of certain Indonesian bankers’ fear regarding bank interest. This anxiety led bankers both of conventional and sharia to extreme attitudes such as the decision of employees to stop working or move to work in Islamic banks, assuming that his position is correct and considers conventional bankers to be illegitimate work. These two understandings and attitudes underlie the authors interested in analyzing and discovering how to build a tolerant and moderate fiqh concept in the world of Islamic banking and finance. This research uses a type of qualitative-descriptive research, with a prophetic approach and fiqh tolerance approach or fiqh wasatiyah in the field of Islamic banking and finance. The theory of maqasid al-sharia al-iqtishadiyyah is used as the ground theory of this paper. The results of this research show that: first, the anxiety of conventional bank employees is caused by factor of understanding and interpretation that bank that uses the interest system is usury system and usury is illegal. Second, that understanding and attitude of extremism can be seen as stopping work suddenly, disappearing without any reason, changing how to dress, easily forbidding something, and finally stop working in conventional banks","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-08-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79771377","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 : 2022-07-25DOI: 10.32332/akademika.v27i1.4562
S. Supriyanto, A. Amrin, A. Rifa’i
This research stems from the anxiety that Islamic boarding schools seen as Islamic educational institutions have different understandings in interpreting religious teachings, so their actualization in society is also different. Al-Muayyad Islamic Boarding School is more moderate, thus it is highlighted as an Islamic educational institution used as a breeding ground for terrorism. This research aims to determine the concept and the implications of education and religious understanding at Islamic Boarding School of Al-Muayyad Surakarta in the community. The type of this research applied descriptive qualitative method of field studies. The data collection used observation, interviews and documentation. Meanwhile, the analysis employed the interpretation of cohesion with the verstehen method. This method means an interpretation attempted to explain the observed sociological phenomena in accordance with the meaning given by the object being observed. The results indicate that the Al-Muayyad Islamic Boarding School as a traditional Islamic educational institution aims to understand and practice Islamic teachings by emphasizing moral values. The concept of Islamic education implemented by Al-Muayyad Islamic Boarding School is in the process of creating integrated values and students’ personalities. First, the commitment of Islamic education to tafaqquh fi al-din. Second, long term education. Third, the concept of integrative education. Fourth, to display the concept of Islamic education as a whole. Al-Muayyad as a salafiyah Islamic Education places Islam as a manhaj al-fikr, building an Islamic character that is tawasuth and inclusive. Aswaja as manhaj al-fikr provides a frame in the creation of Islam respecting tradition, pluralism, tolerance, democracy and other humanistic values in accordance with the concept of maqashid al-syariah which includes five basic human rights. The concept of jihad is comprehended as a form of attitude and response to existing human values, in addition to Al-Muayyad as a sub-culture of society.
本研究源于一种焦虑，即被视为伊斯兰教育机构的伊斯兰寄宿学校在解释宗教教义时有着不同的理解，因此它们在社会中的实现也是不同的。Al-Muayyad伊斯兰寄宿学校较为温和，因此被强调为被用作恐怖主义滋生地的伊斯兰教育机构。本研究旨在确定Al-Muayyad Surakarta伊斯兰寄宿学校在社区中的教育和宗教理解的概念和影响。本研究类型采用实地研究的描述性定性方法。数据收集采用观察法、访谈法和文献法。同时，采用verstehen方法对衔接进行解释。这种方法意味着一种解释，试图根据被观察对象所赋予的意义来解释所观察到的社会学现象。结果表明，Al-Muayyad伊斯兰寄宿学校作为一所传统的伊斯兰教育机构，旨在通过强调道德价值观来理解和实践伊斯兰教义。Al-Muayyad伊斯兰寄宿学校实施的伊斯兰教育理念是在创造综合价值观和学生个性的过程中。首先，伊斯兰教育对tafaqquh fi -din的承诺。第二，长期教育。三是融合教育理念。第四，展示伊斯兰教育的整体理念。Al-Muayyad作为萨拉菲亚的伊斯兰教育将伊斯兰教作为一种manhaj al-fikr，建立了一种宽容和包容的伊斯兰性格。Aswaja as manhaj al-fikr根据包括五项基本人权的maqashid al-syariah概念，为建立尊重传统、多元主义、容忍、民主和其他人文价值的伊斯兰教提供了一个框架。除了Al-Muayyad是社会的一种亚文化之外，jihad的概念被理解为对现有人类价值观的一种态度和反应。
{"title":"ISLAMIC EDUCATION PARADIGM ON RELIGIOUS UNDERSTANDING IN INDONESIA (A CASE STUDY AT ISLAMIC BOARDING SCHOOL OF AL-MUAYYAD SURAKARTA)","authors":"S. Supriyanto, A. Amrin, A. Rifa’i","doi":"10.32332/akademika.v27i1.4562","DOIUrl":"https://doi.org/10.32332/akademika.v27i1.4562","url":null,"abstract":"This research stems from the anxiety that Islamic boarding schools seen as Islamic educational institutions have different understandings in interpreting religious teachings, so their actualization in society is also different. Al-Muayyad Islamic Boarding School is more moderate, thus it is highlighted as an Islamic educational institution used as a breeding ground for terrorism. This research aims to determine the concept and the implications of education and religious understanding at Islamic Boarding School of Al-Muayyad Surakarta in the community. The type of this research applied descriptive qualitative method of field studies. The data collection used observation, interviews and documentation. Meanwhile, the analysis employed the interpretation of cohesion with the verstehen method. This method means an interpretation attempted to explain the observed sociological phenomena in accordance with the meaning given by the object being observed. \u0000The results indicate that the Al-Muayyad Islamic Boarding School as a traditional Islamic educational institution aims to understand and practice Islamic teachings by emphasizing moral values. The concept of Islamic education implemented by Al-Muayyad Islamic Boarding School is in the process of creating integrated values and students’ personalities. First, the commitment of Islamic education to tafaqquh fi al-din. Second, long term education. Third, the concept of integrative education. Fourth, to display the concept of Islamic education as a whole. Al-Muayyad as a salafiyah Islamic Education places Islam as a manhaj al-fikr, building an Islamic character that is tawasuth and inclusive. Aswaja as manhaj al-fikr provides a frame in the creation of Islam respecting tradition, pluralism, tolerance, democracy and other humanistic values in accordance with the concept of maqashid al-syariah which includes five basic human rights. The concept of jihad is comprehended as a form of attitude and response to existing human values, in addition to Al-Muayyad as a sub-culture of society.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77230468","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 : 2022-07-22DOI: 10.32332/akademika.v27i1.4524
J. Muslimin, Bahrul Qamar, Hasbi Sen
The purpose of this article is to indicate that the development of venture waqf so far in Indonesia is still not optimal. It is due to several obstacles, mainly socio-legal and managerial problems. Hence efforts are needed to continue to develop the concept of sharia venture waqf to more accelerate and overcome those obstacles. One of the efforts is by integrating and collaborating with commercial financial institutions, including through Sharia venture financing which is one of the tools in the Islamic economic concept to solve investment problems. In turn, the paper provides and prescribes a reconstruction and innovation of a comprehensive understanding and workable frame of agenda to be implemented in order to revitalize sharia venture waqf as a feasible financial instrument. The result of this research is sharia venture capital company is a form of financial institution that can act as a legal entity that adopt the concept of cash waqf. It is hoped that the optimization of the development of venture waqf can be easily realized. Likewise, several obstacles such as legal protection of cash waqf, issues of socialization, human resources, management systems, and accountability will also be easier to solve with the concept of integration.
{"title":"WAQF, SHARIA VENTURE CAPITAL, AND INSTITUTIONAL PROBLEMS: SOCIO-LEGAL CASES IN INDONESIA","authors":"J. Muslimin, Bahrul Qamar, Hasbi Sen","doi":"10.32332/akademika.v27i1.4524","DOIUrl":"https://doi.org/10.32332/akademika.v27i1.4524","url":null,"abstract":"The purpose of this article is to indicate that the development of venture waqf so far in Indonesia is still not optimal. It is due to several obstacles, mainly socio-legal and managerial problems. Hence efforts are needed to continue to develop the concept of sharia venture waqf to more accelerate and overcome those obstacles. One of the efforts is by integrating and collaborating with commercial financial institutions, including through Sharia venture financing which is one of the tools in the Islamic economic concept to solve investment problems. In turn, the paper provides and prescribes a reconstruction and innovation of a comprehensive understanding and workable frame of agenda to be implemented in order to revitalize sharia venture waqf as a feasible financial instrument. The result of this research is sharia venture capital company is a form of financial institution that can act as a legal entity that adopt the concept of cash waqf. It is hoped that the optimization of the development of venture waqf can be easily realized. Likewise, several obstacles such as legal protection of cash waqf, issues of socialization, human resources, management systems, and accountability will also be easier to solve with the concept of integration. ","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-07-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90812997","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}
The fall of Egypt, which was one of the centers of Islamic culture and civilization, into the hands of the West in 1798 CE, inspired the Islamic world of its weaknesses and made Muslims aware that in the West a new higher civilization had arisen and was a threat to Islam. The kings and leaders of Islam began to think about how to improve the quality and strength of Muslims again. So were born the ideas of renewal in Islam, which began in Egypt with one of its famous characters, Muhammad Abduh. This study aims to examine how Muhammad's reformed thoughts and the influence of his reformed thoughts on the Islamic world. This research uses a qualitative research method with a literature review technique and uses library study data. According to Abduh, the reasons for the weakness of Muslims are mental poverty and the incorrect direction of thinking, but the main reasons are stupidity and misunderstanding of Islam and life. And to improve the situation of the people as a whole, it must be restored to the soul of togetherness, nationality, Islam, and humanity in general with the development of religion and religious teaching in Education from the basic level. Muhammad Abduh's reform thinking includes four core aspects: politics and nationality, social, belief, education and general teaching. Abduh's thoughts influence in Egypt has given birth to modern scholars, religious writers, political leaders, and Arab litterateur. His opinions and teachings have influenced the Islamic world through his own essays and through the writings of his students.AbstrakJatuhnya Mesir yang merupakan salah satu pusat kebudayaan dan peradaban Islam ke tangan Barat pada 1798 M, menginsafkan dunia Islam akan kelemahannya dan menyadarkan umat Islam bahwa di Barat telah timbul peradaban baru yang lebih tinggi dan merupakan ancaman bagi Islam. Raja-raja dan pemuka-pemuka Islam mulai memikirkan bagaimana meningkatkan mutu dan kekuatan umat Islam kembali. Maka lahirlah ide-ide pembaharuan dalam Islam, yang dimulai di Mesir dengan salah satu tokohnya yang terkenal, Muhammad Abduh. Penelitian ini bertujuan untuk mengkaji bagaimana pemikiran-pemikiran pembaharuan Muhammad dan bagaimana pengaruh pemikiran-pemikiran pembaharuannya bagi dunia Islam. Penelitian ini menggunakan metode penelitian kualitatif dengan teknik literature review dan menggunakan data studi kepustakaan. Menurut Abduh, sebab-sebab kelemahan umat Islam adalah kemiskinan jiwa dan salahnya arah berpikir, namun sebab utamanya adalah kebodohan dan pemahaman yang salah terhadap Islam dan kehidupan. Dan untuk memperbaiki keadaan umat secara menyeluruh mesti dikembalikan jiwa kebersamaan, kebangsaan, Islam, dan kemanusiaan secara umum dengan pengembangan agama dan pengajaran agama pada Pendidikan sejak dari tingkat dasar. Pemikiran pembaharuan Muhammad Abduh mencakup empat segi inti: politik dan kebangsaan, sosial, keyakinan, Pendidikan dan pengajaran umum. Pengaruh pemikiran Abduh di Mesir telah melahirkan ulama-ulama mode
作为伊斯兰文化和文明的中心之一，埃及于公元1798年落入西方之手，这使伊斯兰世界认识到自己的弱点，并使穆斯林意识到，在西方出现了一个新的更高的文明，这是对伊斯兰教的威胁。伊斯兰教的国王和领袖们开始思考如何再次提高穆斯林的素质和力量。伊斯兰复兴的思想由此诞生，始于埃及的著名人物穆罕默德·阿布杜。本研究旨在考察穆罕默德的改革思想及其对伊斯兰世界的影响。本研究采用质性研究方法及文献回顾法，并使用图书馆研究资料。阿布杜认为，穆斯林软弱的原因是精神贫乏和思维方向不正确，但最主要的原因是对伊斯兰教和生活的愚蠢和误解。要改善全体人民的处境，必须从基层开始，随着宗教和教育中的宗教教学的发展，恢复团结、民族性、伊斯兰教和全人类的灵魂。穆罕默德·阿布杜的改革思想包括政治与民族、社会、信仰、教育与通识教学四个核心方面。阿布杜思想在埃及的影响催生了现代学者、宗教作家、政治领袖和阿拉伯文学家。他的观点和教义通过他自己的文章和他的学生的作品影响了伊斯兰世界。[摘要]jatuhnya messir yang merupakan salah satu pusat kebudayaan dan peradaban Islam, ke tangan Barat pada 1798 M, menginsafkan dunia Islam, akan kelemahanya dan menyadarkan umat Islam, bawa di Barat telah timbul peradaban baru yang lebih tinggi dan merupakan anaman bagi Islam。Raja-raja dan pemuka-pemuka Islam mulai memikirkan bagaimana meningkatkan mutu dan kekuatan umat Islam kembali。Maka lahirlah ide-ide pembaharuan dalam Islam, yang dimulai di Mesir dengan salah satu tokohnya yang terkenal, Muhammad abdul。Muhammad dan bagaimana pengaruh pemikiran-pemikiran pembaharannya bagi dunia Islam。Penelitian ini menggunakan方法Penelitian质量评定;dengan技术;文献综述;menggunakan数据研究;menuut Abduh, sebab-sebab kelemahan umat Islam adalah keemiskinan jiwa dan salahnya arah berpikir, namun sebab utamanya adalah kebodohan dan pemahaman yang salah terhadap Islam dan kehidupan。Dan untuk成员keadaan umat secara menyeluruh mesti dikembalikan jiwa kebersamaan, kebangsaan，伊斯兰教，Dan kemanusian an secara umumdengan pengembangan agama Dan pengajaran agama padpaddidikan sejak dari tingkat dasar。Pemikiran pembaharuan穆罕默德Abduh mencakup empat segi印锑:政治dan kebangsaan sosial, keyakinan, Pendidikan丹pengajaran umum。Pengaruh pemikiran Abduh di Mesir telah melahirkan ulama-ulama modern, pengarang-pengarang dalam bidang agama, pemimpin politik, dan sastrajan - sastraan Arab。我的女儿，我的女儿，我的女儿，我的女儿，我的女儿。
{"title":"Muhammad Abduh dan Pemikiran Pembaharuannya","authors":"Iskandar Usman","doi":"10.22373/jpi.v2i1.13718","DOIUrl":"https://doi.org/10.22373/jpi.v2i1.13718","url":null,"abstract":"The fall of Egypt, which was one of the centers of Islamic culture and civilization, into the hands of the West in 1798 CE, inspired the Islamic world of its weaknesses and made Muslims aware that in the West a new higher civilization had arisen and was a threat to Islam. The kings and leaders of Islam began to think about how to improve the quality and strength of Muslims again. So were born the ideas of renewal in Islam, which began in Egypt with one of its famous characters, Muhammad Abduh. This study aims to examine how Muhammad's reformed thoughts and the influence of his reformed thoughts on the Islamic world. This research uses a qualitative research method with a literature review technique and uses library study data. According to Abduh, the reasons for the weakness of Muslims are mental poverty and the incorrect direction of thinking, but the main reasons are stupidity and misunderstanding of Islam and life. And to improve the situation of the people as a whole, it must be restored to the soul of togetherness, nationality, Islam, and humanity in general with the development of religion and religious teaching in Education from the basic level. Muhammad Abduh's reform thinking includes four core aspects: politics and nationality, social, belief, education and general teaching. Abduh's thoughts influence in Egypt has given birth to modern scholars, religious writers, political leaders, and Arab litterateur. His opinions and teachings have influenced the Islamic world through his own essays and through the writings of his students.AbstrakJatuhnya Mesir yang merupakan salah satu pusat kebudayaan dan peradaban Islam ke tangan Barat pada 1798 M, menginsafkan dunia Islam akan kelemahannya dan menyadarkan umat Islam bahwa di Barat telah timbul peradaban baru yang lebih tinggi dan merupakan ancaman bagi Islam. Raja-raja dan pemuka-pemuka Islam mulai memikirkan bagaimana meningkatkan mutu dan kekuatan umat Islam kembali. Maka lahirlah ide-ide pembaharuan dalam Islam, yang dimulai di Mesir dengan salah satu tokohnya yang terkenal, Muhammad Abduh. Penelitian ini bertujuan untuk mengkaji bagaimana pemikiran-pemikiran pembaharuan Muhammad dan bagaimana pengaruh pemikiran-pemikiran pembaharuannya bagi dunia Islam. Penelitian ini menggunakan metode penelitian kualitatif dengan teknik literature review dan menggunakan data studi kepustakaan. Menurut Abduh, sebab-sebab kelemahan umat Islam adalah kemiskinan jiwa dan salahnya arah berpikir, namun sebab utamanya adalah kebodohan dan pemahaman yang salah terhadap Islam dan kehidupan. Dan untuk memperbaiki keadaan umat secara menyeluruh mesti dikembalikan jiwa kebersamaan, kebangsaan, Islam, dan kemanusiaan secara umum dengan pengembangan agama dan pengajaran agama pada Pendidikan sejak dari tingkat dasar. Pemikiran pembaharuan Muhammad Abduh mencakup empat segi inti: politik dan kebangsaan, sosial, keyakinan, Pendidikan dan pengajaran umum. Pengaruh pemikiran Abduh di Mesir telah melahirkan ulama-ulama mode","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81515807","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 study aims to look at socio-religious conditions in the Arab world after the 1967 Difitism in Arkoun's view. This view then gave birth to various basic assumptions and offers of thought development in order to address the decline of Arab-Islamic thought. This study will highlight two ideas from Arkoun, both are Applied Islamology and its application in understanding the discourse of the Qur'an. This study uses a qualitative method with data collection through literature study. This study shows that Arkoun offers an offer in the form of Applied Islamology, which requires a dialogical relationship between Islamic religious knowledge (ulum al-din) and social science methodology. This is intended to make Islamic religious texts relevant according to the context of the times and the Qur'anic discourse can be understood its relevance in different spaces and times. Arkoun's offer needs to be followed up receptively critically in order to be able to apply it within the framework of thinking about the philosophy of Islamic sciences as a solution to various problems of the people today.AbstrakStudi ini bertujuan untuk melihat kondisi sosial keagamaan di dunia Arab pasca Difitisme 1967 dalam pandangan Arkoun. Pandangan tersebut kemudian melahirkan berbagai asumsi dasar dan tawaran pengembangan pemikiran dalam rangka menyikapi kemunduran pemikiran Arab-Islam. Studi ini akan menyoroti dua ide dari Arkoun, yaitu Islamologi Terapan dan penerapannya dalam memahami wacana al-Qur’an. Studi ini menggunakan metode kualitatif dengan pengumpulan data melalui studi pustaka. Studi ini menunjukkan bahwa Arkoun memberikan tawaran berupa Islamologi Terapan, yang mensyaratkan hubungan dialogis antara ilmu agama Islam (ulum al-din) dengan metodologi ilmu sosial. Hal ini dimaksudkan untuk membuat teks-teks keagamaan Islam dapat relevan sesuai dengan konteks perkembangan zaman dan wacana al-Qur’an dapat dipahami relevansinya dalam ruang dan waktu yang berbeda. Tawaran Arkoun tersebut perlu ditindaklanjuti secara reseptif kritis untuk dapat mengaplikasikannya dalam kerangka berpikir filsafat ilmu-ilmu keislaman sebagai solusi atas berbagai permasalahan umat saat ini.
在Arkoun看来，本研究旨在观察1967年Difitism之后阿拉伯世界的社会宗教状况。这种观点随后产生了各种基本假设和思想发展的建议，以解决阿拉伯-伊斯兰思想的衰落。本研究将重点介绍来自Arkoun的两个观点，它们都是应用伊斯兰学及其在理解《古兰经》话语中的应用。本研究采用定性研究方法，通过文献研究收集资料。本研究表明，Arkoun以应用伊斯兰学的形式提供了一种建议，这需要伊斯兰宗教知识(ulum al-din)与社会科学方法论之间的对话关系。这是为了使伊斯兰宗教文本根据时代背景具有相关性，古兰经话语可以理解其在不同空间和时间的相关性。我们需要对Arkoun的提议进行接受性的批判，以便能够将其应用于思考伊斯兰科学哲学的框架内，将其作为当今人们各种问题的解决方案。[摘要]研究了阿拉伯pasca(1967年)的种群数量与种群数量的关系。阿拉伯-伊斯兰教，阿拉伯-伊斯兰教。古兰经的研究，是由伊斯兰教学者共同完成的，是由伊斯兰教学者共同完成的。孟古纳坎方法定性研究;邓安企鹅数据;[j]。学习伊斯兰教，学习伊斯兰教，学习伊斯兰教，学习伊斯兰教，学习伊斯兰教，学习社会。halini dimaksudkan untuk成员teks-teks keagamaan伊斯兰教dapat相关和sesuangan konteks perkembangan zaman和wacana al-古兰经dapat dipahami相关和dalam ruang waktu yang berbeda。Tawaran Arkoun tersebut perlu ditindaklanjuti secara reretif kritis untuk dapat mengapplikasikannya dalam kerangka berpikir filsafat ilmu-ilmu keysan sebagai solusi atas berbagai permasalahan umat saat ini。
{"title":"Arah Pengembangan Pemikiran Arab-Islam: Tawaran Arkoun pasca Difitisme 1967","authors":"Y. Yahya","doi":"10.22373/jpi.v2i1.13192","DOIUrl":"https://doi.org/10.22373/jpi.v2i1.13192","url":null,"abstract":"This study aims to look at socio-religious conditions in the Arab world after the 1967 Difitism in Arkoun's view. This view then gave birth to various basic assumptions and offers of thought development in order to address the decline of Arab-Islamic thought. This study will highlight two ideas from Arkoun, both are Applied Islamology and its application in understanding the discourse of the Qur'an. This study uses a qualitative method with data collection through literature study. This study shows that Arkoun offers an offer in the form of Applied Islamology, which requires a dialogical relationship between Islamic religious knowledge (ulum al-din) and social science methodology. This is intended to make Islamic religious texts relevant according to the context of the times and the Qur'anic discourse can be understood its relevance in different spaces and times. Arkoun's offer needs to be followed up receptively critically in order to be able to apply it within the framework of thinking about the philosophy of Islamic sciences as a solution to various problems of the people today.AbstrakStudi ini bertujuan untuk melihat kondisi sosial keagamaan di dunia Arab pasca Difitisme 1967 dalam pandangan Arkoun. Pandangan tersebut kemudian melahirkan berbagai asumsi dasar dan tawaran pengembangan pemikiran dalam rangka menyikapi kemunduran pemikiran Arab-Islam. Studi ini akan menyoroti dua ide dari Arkoun, yaitu Islamologi Terapan dan penerapannya dalam memahami wacana al-Qur’an. Studi ini menggunakan metode kualitatif dengan pengumpulan data melalui studi pustaka. Studi ini menunjukkan bahwa Arkoun memberikan tawaran berupa Islamologi Terapan, yang mensyaratkan hubungan dialogis antara ilmu agama Islam (ulum al-din) dengan metodologi ilmu sosial. Hal ini dimaksudkan untuk membuat teks-teks keagamaan Islam dapat relevan sesuai dengan konteks perkembangan zaman dan wacana al-Qur’an dapat dipahami relevansinya dalam ruang dan waktu yang berbeda. Tawaran Arkoun tersebut perlu ditindaklanjuti secara reseptif kritis untuk dapat mengaplikasikannya dalam kerangka berpikir filsafat ilmu-ilmu keislaman sebagai solusi atas berbagai permasalahan umat saat ini.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84182798","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}
The teaching of reading during the pandemic Covid-19 is challenging regarding the use of digital reading. The sudden swifts should be conducted by the teachers and the students to deal with the healthy protocols and the instructional goals. This study is aimed at gathering data about the situation at the digital reading class. A qualitative study focusing on the qualitative ethnographic research design was conducted to reveal the current condition of the digital reading class. The results of the study suggest that consideration on the teaching preparation including needs analysis on digital reading, development of the digital reading instruction, and aspects of improving the students’ motivation in digital reading in Islamic university context. The development of the digital reading instruction should respond to the students’ digital reading performance, digital reading motivation, higher order thinking skills, and navigation skills.
{"title":"DIGITAL READING REFLECTION OF ISLAMIC UNIVERSITY STUDENTS: LESSON LEARNED FROM THE PANDEMIC COVID-19","authors":"Umi Rachmawati, Santi Andreyani, Rimajon Sotlikova","doi":"10.32332/akademika.v27i1.3111","DOIUrl":"https://doi.org/10.32332/akademika.v27i1.3111","url":null,"abstract":"The teaching of reading during the pandemic Covid-19 is challenging regarding the use of digital reading. The sudden swifts should be conducted by the teachers and the students to deal with the healthy protocols and the instructional goals. This study is aimed at gathering data about the situation at the digital reading class. A qualitative study focusing on the qualitative ethnographic research design was conducted to reveal the current condition of the digital reading class. The results of the study suggest that consideration on the teaching preparation including needs analysis on digital reading, development of the digital reading instruction, and aspects of improving the students’ motivation in digital reading in Islamic university context. The development of the digital reading instruction should respond to the students’ digital reading performance, digital reading motivation, higher order thinking skills, and navigation skills.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81385403","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}
Khanduri Apam is a tradition that has been practiced for generations by the community of Pidie Regency. In the ancient times, this tradition was very Islamic. Over the years, this tradition has changed. This study aims to determine the procession of the khanduri apam tradition and its influence on social, cultural, and religious values in society. The purpose of this study was to explain the Khanduri Apam tradition in the Delima community, Pidie. This study uses a qualitative method. Data collection was carried out from observations, interviews, and relevant literatures. The results showed that the Khanduri Apam had an influence on the religious life of the community in terms of Khanduri Apam considered as worship, especially when it regarded as sedekah, besides the Khanduri Apam tradition also gave a feeling of happiness to those who carried it out and who received the sedekah. For the Delima community, the Khanduri Apam tradition has been entrenched and carried out for generations by the community, and they set the month of Ra'jab as the month of practising this tradition. AbstrakKhanduri Apam merupakan salah satu tradisi yang dijalankan secara turun-temurun oleh masyarakat di Kabupaten Pidie. Pada zaman dahulu Tradisi Khanduri Apam ini sangat kental dengan Budaya Islami. Seiring perkembangan zaman tradisi ini telah mengalami perubahan dari sisi pelaksanaannya. Penelitian ini bertujuan untuk mengetahui prosesi tradisi khanduri apam dan pengaruh dari pelaksanaan tradisi tersebut terhadap kehidupan sosial, agama, dan kebudayaan masyarakat. Tujuan penelitian ini untuk mengetahui tradisi Khanduri Apam dalam masyarakat Delima, Pidie. Dalam penelitian ini, pendekatan metode yang digunakan adalah pendekatan metode kualitatif. Adapun teknik pengumpulan data dilakukan mulai dari observasi, wawancara, hingga pengumpulan dokumen yang diperlukan untuk mendukung hasil penelitian ini. Hasil penelitian menunjukkan, bahwa tradisi Khanduri Apam di Kecamatan Delima Kabupaten Pidie memberikan pengaruh terhadap kehidupan agama masyarakat, yang mana Khanduri Apam akan menjadi nilai ibadah jika diniatkan untuk bersedekah, selain itu tradisi Khanduri Apam juga berpengaruh terhadap kebahagiaan bagi mereka yang melaksanakan teot apam dan yang menerima sedekah apam, mereka yang menerima selain masyarakat umum, anak yatim, fakir maskin dan para tetangga di sekitar rumah. Bagi masyarakat Delima Tradisi Khanduri Apam sudah membudaya dan dilaksanakan secara turun-temurun oleh masyarakat, dan mereka menetapkan bulan Ra’jab sebagai bulan teot apam dan Khanduri Apam.
Khanduri Apam是Pidie Regency社区代代相传的传统。在古代，这个传统是非常伊斯兰化的。多年来，这一传统发生了变化。本研究旨在确定khanduri apam传统的过程及其对社会，文化和宗教价值观的影响。本研究的目的是解释Pidie Delima社区的Khanduri Apam传统。本研究采用定性方法。通过观察、访谈和相关文献进行数据收集。结果表明，Khanduri Apam对社区的宗教生活产生了影响，因为Khanduri Apam被视为崇拜，特别是当它被视为sedekah时，此外，Khanduri Apam传统也给那些执行它和接受sedekah的人带来了一种幸福的感觉。对于Delima社区来说，Khanduri Apam传统已经根深蒂固，并由社区代代相传，他们将Ra'jab月定为实践这一传统的月份。摘要:khanduri Apam merupakan salah satu tradisi yang dijalankan secara turun-temurun oleh masyarakat di Kabupaten Pidie。帕达·扎曼·达胡鲁·特拉西·坎杜里·阿帕尼·桑加特·肯达·登甘·布达亚·伊斯兰。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。Penelitian ini bertujuan untuk mengetahui procsesi tradisi khanduri apam dan pengaruh dari pelaksanaan tradisi tersedap kehidupan social, agama, dan kebudayaan masyarakat。Tujuan penelitian ini untuk mengetahui tradisi Khanduri Apam dalam masyarakat Delima, Pidie。[3] [endnoteref: 1] [endnoteref: 1] [endnoteref: 1]。[3] [1] [1] [1] [2] [1] [1] [2] [1] [1] [1] [1] [3] [1] [3] [1] [4]哈西尔peneltian menunjukkan, bahwa tradisi Khanduri Apam di Kecamatan Delima kabupten Pidie成员，Khanduri Apam akan menjadi nilai Khanduri Apam menjadi nilai Khanduri jijika jiitkan untuk bersedeka, selain ititittradisi Khanduri Apam juga berpengaru terhadap kebahagiaan bagi mereka yang melaksanakan team dan menerima masyarakat umum, anak yatim, fakir maskin dan partetanga di sekitar rumah。我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿
{"title":"Pengaruh Tradisi Khanduri Toet Apam di Kecamatan Delima, Kabupaten Pidie","authors":"Suci Dihanna, Suci Fajarni","doi":"10.22373/jpi.v2i1.13142","DOIUrl":"https://doi.org/10.22373/jpi.v2i1.13142","url":null,"abstract":"Khanduri Apam is a tradition that has been practiced for generations by the community of Pidie Regency. In the ancient times, this tradition was very Islamic. Over the years, this tradition has changed. This study aims to determine the procession of the khanduri apam tradition and its influence on social, cultural, and religious values in society. The purpose of this study was to explain the Khanduri Apam tradition in the Delima community, Pidie. This study uses a qualitative method. Data collection was carried out from observations, interviews, and relevant literatures. The results showed that the Khanduri Apam had an influence on the religious life of the community in terms of Khanduri Apam considered as worship, especially when it regarded as sedekah, besides the Khanduri Apam tradition also gave a feeling of happiness to those who carried it out and who received the sedekah. For the Delima community, the Khanduri Apam tradition has been entrenched and carried out for generations by the community, and they set the month of Ra'jab as the month of practising this tradition. AbstrakKhanduri Apam merupakan salah satu tradisi yang dijalankan secara turun-temurun oleh masyarakat di Kabupaten Pidie. Pada zaman dahulu Tradisi Khanduri Apam ini sangat kental dengan Budaya Islami. Seiring perkembangan zaman tradisi ini telah mengalami perubahan dari sisi pelaksanaannya. Penelitian ini bertujuan untuk mengetahui prosesi tradisi khanduri apam dan pengaruh dari pelaksanaan tradisi tersebut terhadap kehidupan sosial, agama, dan kebudayaan masyarakat. Tujuan penelitian ini untuk mengetahui tradisi Khanduri Apam dalam masyarakat Delima, Pidie. Dalam penelitian ini, pendekatan metode yang digunakan adalah pendekatan metode kualitatif. Adapun teknik pengumpulan data dilakukan mulai dari observasi, wawancara, hingga pengumpulan dokumen yang diperlukan untuk mendukung hasil penelitian ini. Hasil penelitian menunjukkan, bahwa tradisi Khanduri Apam di Kecamatan Delima Kabupaten Pidie memberikan pengaruh terhadap kehidupan agama masyarakat, yang mana Khanduri Apam akan menjadi nilai ibadah jika diniatkan untuk bersedekah, selain itu tradisi Khanduri Apam juga berpengaruh terhadap kebahagiaan bagi mereka yang melaksanakan teot apam dan yang menerima sedekah apam, mereka yang menerima selain masyarakat umum, anak yatim, fakir maskin dan para tetangga di sekitar rumah. Bagi masyarakat Delima Tradisi Khanduri Apam sudah membudaya dan dilaksanakan secara turun-temurun oleh masyarakat, dan mereka menetapkan bulan Ra’jab sebagai bulan teot apam dan Khanduri Apam.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81642662","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}
The people of Kampung Linung Bulen II have a way of regulating their behavior and daily social arrangements by Islamic Shari'a values. One of them is Edet Sumang. This study aims to identify the history of the birth of Edet Sumang and its influence on the understanding of the people of Linung Bulen II, Bintang District, Central Aceh Regency. This is field research that uses descriptive research methods and a qualitative approach. primary data is obtained from interviews with predetermined informants, secondary data is obtained from the relevant literature. The results of the study show that Edet Sumang's philosophy is seen in the morals that govern people's lives, this rule is useful for guiding people's attitudes and behavior. Edet Sumang as pemeger (fence) and protector of society from things that are considered inappropriate (inappropriate). Efforts to maintain Edet Sumang are very important because Edet Sumang can have a positive influence on the lives of the people of Linung Bulen II, Bintang District, Central Aceh Regency.AbstrakMasyarakat Kampung Linung Bulen II mempunyai adat istiadat untuk mengatur pola perilaku dan tata pergaulan sehari-hari sesuai dengan nilai-nilai syari’at Islam. Salah satu adat istiadat masyarakat yang dimaksud adalah Edet Sumang. Penelitian ini bertujuan untuk mengetahui sejarah lahirnya Edet Sumang serta pengaruh Edet Sumang dalam pemahaman masyarakat Linung Bulen II, Kecamatan Bintang, Kabupaten Aceh Tengah. Penelitian ini merupakan penelitian lapangan, dengan menggunakan metode penelitian deskriftif dan pendekatan kualitatif. Sumber data yang digunakan adalah data primer yang bersumber dari wawancara dengan para informan yang telah ditentukan, sementara data sekunder adalah kutipan-kutipan dari hasil penelitian yang dilakukan oleh para peneliti sebelumnya. Hasil penelitian menunjukan filosofi Edet Sumang berupa pesan yang mengatur dan mengukur aspek kehidupan masyarakat, aturan ini berguna untuk menuntun sikap, perilaku pada masyarakat itu sendiri. Edet Sumang sebagai pemeger (Pagar) dan pelindung dirinya dari hal yang dianggap gere pantas (tidak pantas). Usaha untuk mempertahankan Edet Sumang sangat penting karena Edet Sumang dapat memberikan pengaruh positif terhadap kehidupan masyarakat Linung Bulen II, Kecamatan Bintang, Kabupaten Aceh Tengah.
甘榜林陵布伦二世的人们有一种通过伊斯兰教法价值观来规范他们的行为和日常社会安排的方式。其中之一是Edet Sumang。本研究旨在确定Edet Sumang的出生历史及其对中亚齐县Bintang区Linung Bulen II人民理解的影响。这是使用描述性研究方法和定性方法的实地研究。主要数据是从预定的线人访谈中获得的，次要数据是从相关文献中获得的。研究结果表明，Edet Sumang的哲学是在道德规范人们的生活，这条规则是有用的指导人们的态度和行为。Edet Sumang是社会的保护者(栅栏)和不被认为是不合适的(不合适的)事情的保护者。维护Edet Sumang的努力非常重要，因为Edet Sumang可以对中亚齐县Bintang区的Linung Bulen II人民的生活产生积极影响。[摘要][masyarakat Kampung Linung Bulen, II] [font = verfont] [font = verfont] [font = verfont] [font = verfont] [font = verfont]。Salah satu adat istitiadat masyarakat yang dimaksud adalah edesumang。Penelitian ini bertujuan untuk mengetahui sejarah lahirnya Edet Sumang serta pengaruh Edet Sumang dalam pemahaman masyarakat Linung Bulen II, Kecamatan Bintang, Kabupaten Aceh Tengah。Penelitian ini merupakan Penelitian lapangan，登干menggunakan方法Penelitian deskriftif和pendekatan质量。sumper data yang digunakan adalah data primer yang bersumper dari wawancara dengan para informan yang telah ditentukan, sementara data sekunder adalah kutipan-kutipan dari hasil penelitian yang dilakukan oleh para peneliti sebelumnya。Hasil penelitian menunjukan filosofi Edet sumanang berupa pesan yang mengatur dan mengukur说kehidupan masyarakat, aturan ini berguna untuk menuntun sikat, peraku pada masyarakat itsendiri。Edet Sumang sebagai pemeger (Pagar) dan pelindung dirinya dari hal yang dianggap gere pantas (tidak pantas)。乌沙乌旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦旦
{"title":"Nilai-Nilai Filosofis Edet Sumang dalam Masyarakat Linung Bulen II, Kecamatan Bintang, Aceh Tengah","authors":"Khairum Ayu Ningsih, Husna Amin","doi":"10.22373/jpi.v2i1.13141","DOIUrl":"https://doi.org/10.22373/jpi.v2i1.13141","url":null,"abstract":"The people of Kampung Linung Bulen II have a way of regulating their behavior and daily social arrangements by Islamic Shari'a values. One of them is Edet Sumang. This study aims to identify the history of the birth of Edet Sumang and its influence on the understanding of the people of Linung Bulen II, Bintang District, Central Aceh Regency. This is field research that uses descriptive research methods and a qualitative approach. primary data is obtained from interviews with predetermined informants, secondary data is obtained from the relevant literature. The results of the study show that Edet Sumang's philosophy is seen in the morals that govern people's lives, this rule is useful for guiding people's attitudes and behavior. Edet Sumang as pemeger (fence) and protector of society from things that are considered inappropriate (inappropriate). Efforts to maintain Edet Sumang are very important because Edet Sumang can have a positive influence on the lives of the people of Linung Bulen II, Bintang District, Central Aceh Regency.AbstrakMasyarakat Kampung Linung Bulen II mempunyai adat istiadat untuk mengatur pola perilaku dan tata pergaulan sehari-hari sesuai dengan nilai-nilai syari’at Islam. Salah satu adat istiadat masyarakat yang dimaksud adalah Edet Sumang. Penelitian ini bertujuan untuk mengetahui sejarah lahirnya Edet Sumang serta pengaruh Edet Sumang dalam pemahaman masyarakat Linung Bulen II, Kecamatan Bintang, Kabupaten Aceh Tengah. Penelitian ini merupakan penelitian lapangan, dengan menggunakan metode penelitian deskriftif dan pendekatan kualitatif. Sumber data yang digunakan adalah data primer yang bersumber dari wawancara dengan para informan yang telah ditentukan, sementara data sekunder adalah kutipan-kutipan dari hasil penelitian yang dilakukan oleh para peneliti sebelumnya. Hasil penelitian menunjukan filosofi Edet Sumang berupa pesan yang mengatur dan mengukur aspek kehidupan masyarakat, aturan ini berguna untuk menuntun sikap, perilaku pada masyarakat itu sendiri. Edet Sumang sebagai pemeger (Pagar) dan pelindung dirinya dari hal yang dianggap gere pantas (tidak pantas). Usaha untuk mempertahankan Edet Sumang sangat penting karena Edet Sumang dapat memberikan pengaruh positif terhadap kehidupan masyarakat Linung Bulen II, Kecamatan Bintang, Kabupaten Aceh Tengah.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81734308","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}
Islam in Western thought has a very bad brand image and relative image. One western figure named Voltaire included an orientalist who insulted the Prophet Muhammad and the religion of Islam. The study aimed to find out specifically about Voltaire's understanding of the Prophet Muhammad and the religion of Islam, factors that influenced Voltaire in committing insults. The approach of the method chosen in this study is qualitative method, while the data used is sourced from literature review in the form of works written by Voltaire himself and the works of others on the work and thoughts of Voltaire. The results of the study said Voltaire initially hated Islam by mentioning the nascent religion and also called the Prophet Muhammad as a perverted many marrying women, girls and widows. Voltaire's reason for doing so was that he wanted to criticize the church's inappropriate policies through the issue of insulting Islam and the Prophet Muhammad. At the end of his history Voltaire upheld the tolerance of Islam and did not exist in Protestantism that is, Caliph Umar allowed Jews and Christians full freedom of conscience after the conquest of Jerusalem.AbstrakAgama Islam dalam pemikiran Barat mempunyai brand image dan citra relatif yang sangat buruk. Salah satu tokoh Barat yang bernama Voltaire termasuk seorang orientalis yang menghina Nabi Muhammad dan agama Islam. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman Voltaire terhadap Nabi Muhammad dan agama Islam dan faktor yang mempengaruhi Voltaire dalam melakukan penghinaan. Pendekatan metode yang dipilih dalam penelitian ini adalah metode kualitatif. Adapun data yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Voltaire dan karya-karya orang lain terhadap karya dan pemikiran Voltaire. Hasil penelitian menyebutkan Voltaire pada awalnya membenci Islam dengan menyebut agama yang baru lahir dan Nabi Muhammad sebagai seorang yang mesum dan menikah dengan banyak perempuan, baik gadis maupun janda. Alasan Voltaire berpendapat demikian karena dia ingin mengkritik kebijakan-kebijakan gereja yang tidak sesuai, menurutnya melalui isu menghina Islam dan Nabi Muhammad. Pada akhir hidupnya, Voltaire menjunjung tinggi toleransi yang ada pada agama Islam dan tidak ada pada agama Protestan seperti Khalifah Umar mengizinkan kebebasan dalam pelaksanaan agamanya bagi orang beragama Yahudi dan orang beragama Kristen, hal ini terjadi setelah penaklukkan Yerusalem.
伊斯兰教在西方思想中有着非常恶劣的品牌形象和相对形象。一位名叫伏尔泰的西方人物是一位东方主义者，他侮辱了先知穆罕默德和伊斯兰教。这项研究的具体目的是找出伏尔泰对先知穆罕默德和伊斯兰教的理解，以及影响伏尔泰侮辱他人的因素。本研究选择的方法是定性方法，使用的数据来源于文献综述，以伏尔泰本人的作品和其他人关于伏尔泰的作品和思想的作品的形式。研究结果显示，伏尔泰一开始对伊斯兰教充满仇恨，因为他提到了这个新生的宗教，他还称先知穆罕默德是一个与妇女、少女和寡妇结婚的变态。伏尔泰这样做的原因是，他想通过侮辱伊斯兰教和先知穆罕默德的问题来批评教会的不当政策。伏尔泰在他的历史的最后坚持对伊斯兰教的宽容，而在新教中不存在，即哈里发欧麦尔在征服耶路撒冷后允许犹太人和基督徒有充分的良心自由。摘要:agama Islam dalam pemikiran Barat mempunyai品牌形象dan citra相对于yang sangat buruk。伏尔泰，东方之父，伊斯兰之父，穆罕默德之父。Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman伏尔泰terhadap Nabi Muhammad dan agama伊斯兰dan faktor yang mempengaruhi伏尔泰dalam melakukan penghinaan。Pendekatan方法yang dipilih dalam penelitian ini adalah方法定性。Adapun data yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Voltaire dan karya orang lain terhadap karya dan pemikiran Voltaire。哈西尔penelitian menyebutkan伏尔泰帕达·阿瓦尼亚成员伊斯兰教，邓巴尼亚，但agama yang baru lahir dan Nabi穆罕默德·塞巴尼亚，seorang yang博物馆，丹巴尼亚，邓巴尼亚，perempuan, baik gadis maupun janda。伏尔泰(Alasan Voltaire)在伊斯兰教和穆罕默德(Nabi Muhammad)之间的关系。Pada akhir hidupnya, Voltaire menjunjung tinggi toleransi yang ada ada agama Islam dan tidak ada ada agama Protestan seperti Khalifah Umar mengizinkan kebebasan dalam pelaksanaan agamanya bagi orang beragama Yahudi dan orang beragama Kristen, halini terjadi setelah penaklukkan jerusalem。
{"title":"Perseteruan Voltaire terhadap Islam dan Nabi Muhammad","authors":"Maulana Iban Salda, S. Rijal, Taslim HM. Yasin","doi":"10.22373/jpi.v2i1.12854","DOIUrl":"https://doi.org/10.22373/jpi.v2i1.12854","url":null,"abstract":"Islam in Western thought has a very bad brand image and relative image. One western figure named Voltaire included an orientalist who insulted the Prophet Muhammad and the religion of Islam. The study aimed to find out specifically about Voltaire's understanding of the Prophet Muhammad and the religion of Islam, factors that influenced Voltaire in committing insults. The approach of the method chosen in this study is qualitative method, while the data used is sourced from literature review in the form of works written by Voltaire himself and the works of others on the work and thoughts of Voltaire. The results of the study said Voltaire initially hated Islam by mentioning the nascent religion and also called the Prophet Muhammad as a perverted many marrying women, girls and widows. Voltaire's reason for doing so was that he wanted to criticize the church's inappropriate policies through the issue of insulting Islam and the Prophet Muhammad. At the end of his history Voltaire upheld the tolerance of Islam and did not exist in Protestantism that is, Caliph Umar allowed Jews and Christians full freedom of conscience after the conquest of Jerusalem.AbstrakAgama Islam dalam pemikiran Barat mempunyai brand image dan citra relatif yang sangat buruk. Salah satu tokoh Barat yang bernama Voltaire termasuk seorang orientalis yang menghina Nabi Muhammad dan agama Islam. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman Voltaire terhadap Nabi Muhammad dan agama Islam dan faktor yang mempengaruhi Voltaire dalam melakukan penghinaan. Pendekatan metode yang dipilih dalam penelitian ini adalah metode kualitatif. Adapun data yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Voltaire dan karya-karya orang lain terhadap karya dan pemikiran Voltaire. Hasil penelitian menyebutkan Voltaire pada awalnya membenci Islam dengan menyebut agama yang baru lahir dan Nabi Muhammad sebagai seorang yang mesum dan menikah dengan banyak perempuan, baik gadis maupun janda. Alasan Voltaire berpendapat demikian karena dia ingin mengkritik kebijakan-kebijakan gereja yang tidak sesuai, menurutnya melalui isu menghina Islam dan Nabi Muhammad. Pada akhir hidupnya, Voltaire menjunjung tinggi toleransi yang ada pada agama Islam dan tidak ada pada agama Protestan seperti Khalifah Umar mengizinkan kebebasan dalam pelaksanaan agamanya bagi orang beragama Yahudi dan orang beragama Kristen, hal ini terjadi setelah penaklukkan Yerusalem.","PeriodicalId":32157,"journal":{"name":"Akademika Jurnal Pemikiran Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86014237","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：