Pub Date : 2021-07-14DOI: 10.18592/KHAZANAH.V19I1.4150
Zulpa Makiah
This paper describes Nidhal Guessoum, who tried to reconcile the epistemic between the Islamic tradition and modern science. The method used is descriptive content analysis. Nidhal sees that efforts to build relations between religion and science are still simplistic. He seeks to uncover the deadlock between the science of religion and philosophy and to present the principles of reconciliation of Islam and science more completely and systematically. This reconciliation effort departs from his critique of the condition of education and Arab society as well as the Islamic world as a whole, as well as the developing thoughts on the relationship between religion and science, which are sometimes too simplistic, both Sardar's ijmāli model, i'jāz an-Najjar model, and Islamization of al-Faruqi's model of knowledge. In Nidhal's view, these methods contain weaknesses, so those other alternatives are needed. The steps taken by Nidhal are to build a foundation for the creation of a harmonious relationship between science, religion and philosophy. He proposed a quantum approach through (1) the principle of no conflict between religion and science, (2) layered interpretation of the Qur'an, (3) theistic falsification.Tulisan ini berupaya menjelaskan pemikiran Nidhal Guessoum yang berusaha melakukan rekonsiliasi epistemik antara tradisi Islam dan sains modern. Metode yang digunakan dalam membaca karya Nidhal adalah dengan menggunakan analisis isi (content analysis) secara deskriptif. Nidhal melihat upaya dalam membangun relasi antara agama dan sains masih bersifat simplistik. Nidhal berusaha menyingkap kebuntuan titik temu antara sains agama dan filsafat serta menghadirkan prinsip-prinsip rekonsiliasi Islam dan sains secara lebih lengkap dan sistematis. Upaya rekonsiliasi ini berangkat dari kritiknya terhadap kondisi pendidikan dan masyarakat Arab serta dunia Islam secara keseluruhan, juga terhadap pemikiran-pemikiran yang berkembang mengenai hubungan antara agama dan sains yang terkadang terlalu simplistik, baik model ijmāli Sardar, model i’jāz an-Najjar, maupun Islamisasi pengetahuan model al-Faruqi. Metode-metode itu dalam pandangan Nidhal mengandung kelemahan-kelemahan sehingga diperlukan alternatif lain. Langkah yang dilakukan Nidhal adalah membangun landasan terciptanya hubungan yang harmonis diantara sains, agama dan filsafat. Nidhal mengusulkan pendekatan kuantum melalui: (1) prinsip tidak ada pertentangan antara agama dan sains; (2) penafsiran berlapis terhadap al-Qur’an; (3) falsifikatif teistik.
本文描述了试图调和伊斯兰传统与现代科学之间的认识论的尼达尔·古索姆。使用的方法是描述性内容分析。尼达尔认为，在宗教和科学之间建立关系的努力仍然过于简单化。他试图揭示宗教科学与哲学之间的僵局，并更完整、更系统地提出伊斯兰教与科学和解的原则。这种和解的努力背离了他对教育状况和阿拉伯社会以及整个伊斯兰世界的批评，也背离了他对宗教与科学关系的发展思想，这些思想有时过于简单化，无论是萨达尔的ijmāli模型，还是'jāz an-Najjar模型，以及伊斯兰化的al-Faruqi的知识模型。在尼达尔看来，这些方法存在弱点，因此需要其他替代方法。尼达尔采取的步骤是为创造科学、宗教和哲学之间的和谐关系奠定基础。他通过(1)宗教与科学不冲突的原则，(2)古兰经的分层解释，(3)有神论证伪提出了量子方法。伊斯兰教是现代的，是现代的，是现代的。Metode yang digunakan dalam membaca karya Nidhal adalah dengan menggunakan analysis isi(内容分析)secara deskrif .。Nidhal melihat upaya dalam的成员都是简单的。尼达尔·贝鲁沙·梅尼·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普·卡普Upaya rekonsiliasi ini berangkat dari kritiknya terhadap pendidikan dan masyarakat Arab serta dunia Islam secara keseluruhan, juga terhadap pemikiran- pemiiran yang berkembang mengenai hubungan antara agama dan sains yang terkadang terlalu simplistik, baik模型ijmāli Sardar，模型i 'jāz an-Najjar, maupun Islamisasi pengetahuan模型al-Faruqi。Metode-metode itu dalam pandangan Nidhal mengandung kelemahan-kelemahan seinga diperlukan alternate lain。Langkah yang dilakukan Nidhal adalah membangun landasan terciptanya hubungan yang harmonis diantara sains, agama dan filsafat。Nidhal mengusulkan pendekatan kutum melalui:(1) prinsip tidak ada pertentenangan antara agama dan sains;(2) penafsiran berlapis terhadap al- quuran;(3)证伪性。
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Pub Date : 2021-03-20DOI: 10.37680/almikraj.v1i2.767
Nihayatur Rohmah
The Covid-19 pandemic has succeeded in changing the habits that we do every day at home, at school, at work, on the road, at the right place of worship and anywhere. New habits for healthier living must be continuously carried out in society and in every individual, so that they become social norms and new individual norms in everyday life. If the new habit is not carried out in a disciplined manner or is only carried out by a group of people, then this could be a threat that the corona virus outbreak will have a longer duration. Old habits that are often carried out, such as shaking hands, crowding / clustering, lazy to wash hands must begin to be abandoned because they support the transmission of Covid-19. Various responses and reactions are shown by the community, some are sad, anxious, afraid, anxious, worried, angry but there are also those who are calm or remain confident. Changing attitudes and behavior in society requires struggles in the form of adaptation or adjustment. Individuals in society always describe themselves with their changing environment, either autoplastically or alloplastically. Thus the relationship between Individuals who interact are always a relationship that influences each other (reciprocally). The adaptation of new habits in this pandemic period is not without purpose. Among them are as a community medium for survival and Conformity which is carried out openly so that it is visible to the public, with the aim of making individuals accepted in group or avoid Rejection from the group. The adaptation of this new habit in the pandemicovid-19 period is in accordance with the principle of benefit because in essence every commandment and prohibition of sharia "is basically for realizing the goals of sharia, which are returned to the rule of" attracting benefit and rejecting damage. Pandemi Covid-19 berhasil mengubah kebiasaan yang kita lakukan sehari-hari baik di rumah, di sekolah, di tempat kerja, di jalan, di tepat ibadah dan dimanapun. Kebiasaan baru untuk hidup lebih sehat harus terus menerus dilakukan di masyarakat dan setiap individu, sehingga menjadi norma sosial dan norma individu baru dalam kehidupan sehari hari. Bila kebiasaan baru tidak dilakukan secara disiplin atau hanya dilakukan oleh sekelompok orang saja, maka hal ini bisa menjadi ancaman wabah virus corona ini akan semakin panjang durasinya. Kebiasaan lama yang sering dilakukan, seperti berjabat tangan, berkerumun/ bergerombol, malas cuci tangan harus mulai ditinggalkan karena mendukung penularan Covid-19.Berbagai respon dan reaksi ditunjukkan oleh masyarakat, ada yang sedih, cemas, takut, gemas, khawatir, marah-marah, tetapi ada juga yang tenang atau tetap percaya diri.Perubahan sikap dan perilaku masyarakat ini membutuhkan perjuangan dalam bentuk adaptasi atau penyesuaian diri.Individu dalam masyarakat senantiasa menjelaskan dirinya dengan lingkungan hidupnya secara berubah-ubah, baik secara autoplastis atau alloplastis.Dengan demikian hubungan antara
2019冠状病毒病大流行成功地改变了我们每天在家里、学校、工作场所、路上、礼拜场所和任何地方的习惯。健康生活的新习惯必须在社会上和每一个人身上不断推行，使它们成为日常生活中的社会规范和新的个人规范。如果新习惯不以有纪律的方式执行，或者只是由一群人执行，那么这可能是冠状病毒爆发持续时间更长的威胁。必须开始摒弃握手、拥挤/聚集、懒洗手等经常存在的旧习惯，因为它们会助长Covid-19的传播。社会上出现了各种各样的反应和反应，有的悲伤、焦虑、害怕、焦虑、担心、愤怒，但也有人冷静或保持自信。改变社会的态度和行为需要以适应或调整的形式进行斗争。社会中的个体总是用环境的变化来描述自己，要么是自塑，要么是异塑。因此，相互作用的个体之间的关系总是相互影响(相互影响)的关系。在这个大流行时期适应新的习惯并非没有目的。其中包括作为一种生存和顺从的社区媒介，这种媒介是公开进行的，以便公众可以看到，其目的是使个人在群体中被接受或避免被群体拒绝。这种新习惯在疫情期间的适应符合利益原则，因为伊斯兰教法的每一条戒律和禁令，本质上都是为了实现伊斯兰教法的目标，回归到“利而不损”的规则。2019冠状病毒病大流行berhasil mengubah kebiasaan yang kita lakukan sehari-hari baik di rumah, di sekolah, di tempat kerja, di jalan, di tepat ibadah dan dimanapun。Kebiasaan baru untuk hidup lebih sehais harus terus menerus dilakukan di masyarakat dan sehari个人，sehinga menjadi norma social dan norma个人baru dalam kehidupan sehari hari。这是一种新型冠状病毒，它是一种新型冠状病毒，它是一种新型冠状病毒。Kebiasaan lama yang sering dilakukan, seperti berjabat tangan, berkerumun/ bergerombol, malas cuci tangan harus mulai, galkan karena mendukung penularan Covid-19。Berbagai回应dan reaksi ditunjukkan oleh masyarakat, ada yang sedih, cemas, takut, gemas, khawatir, marah-marah, tetapi ada juga yang tenang atau tetap peraya diri。Perubahan sikap dan perperaku masyarakat ini membutuhkan perjuangan dalam bentuk adaptasi atau penyesuaian diri。个体dalam masyarakat senantiasa menjelaskan dirinya dengan lingkungan hidupnya secara berubah-ubah, baira自体增生和异体增生。邓安demikian hubungan antara个人扬berinteraksi senantiasa merupakan hubungan扬saling mempengaruhi(鼓乐)。流感大流行是一种传染性疾病。Diantaranya adalah sebagai媒体masyarakat untuk bertahan hidup dan Konformitas yang dilakukan secara terbuka seingga terlija oleh umum, bertujuan agar个人diterimima dalam kelompok, menghindari penolakan kelompok。“新冠肺炎疫情”是指中国的疫情，中国的疫情是指中国的疫情，中国的疫情是指中国的疫情，中国的疫情是指中国的疫情，中国的疫情是指中国的疫情。
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The characteristics of transformational leadership play a very strategic role in determining the progress and setbacks of an educational institution. Educational institutions need a leader figure to advance, develop and bring the institution they lead to a better direction. Transformational leadership is a modern leadership style that is able to change from vision and mission to action and is done by making a clear vision, motivating staff to be creative, innovative, building a learning culture, and building effective communication. The characteristics of transformational leadership become the basis for how a leader should behave and act on his members. The characteristics of transformational leadership include: Idealized Influence, Inspirational Motivation, Intellectual Stimulation, and Individualized Consideration. It seems that these characteristics are in line with the leadership of the Indonesian education figure, Ki Hajar Dewantoro, known by the motto "Ing ngarso sung tulodo ing madyo mangun karso tut wuri handayani", a leadership slogan applied to various forms of organizations or institutions, especially in educational institutions. Karakteristik kepemimpinan transformasional memegang peranan yang sangat strategis dalam menentukan kemajuan serta kemunduran sebuah lembaga pendidikan. Lembaga pendidikan membutuhkan sosok pemimpin untuk memajukan, mengembangkan serta membawa intitusi yang dipimpinnya menuju ke arah yang lebih baik. Kepemimpinan transformasional salah satu gaya kepemimpinan yang modern yang mampu mengubah dari visi misi menjadi aksi dan dilakukan dengan membuat visi yang jelas, memotivasi staf untuk menjadi kreatif, inovatif, membangun budaya belajar, serta membangun komunikasi yang efektif. Karakteristik-karakteristik kepemimpinan transformasional menjadi pijakan bagaimana seorang pemimpin harus bersikap dan berbuat kepada anggotanya, Adapun karakteristik kepemimpinan transformasional meliputi: Idealized Influence, Inspirational Motivation, Intellectual Stimulation, dan Individualized Consideration. nampaknya karakteristik tersebut sejalan dengan kepemimpinan tokoh pendidikan Indonesia yakni Ki Hajar Dewantoro yang dikenal dengan semboyan “Ing ngarso sung tulodo ing madyo mangun karso tut wuri handayani” sebuah slogan kepemimpinan yang diterapkan pada berbagai bentuk organisasi atau lembaga terutama di lembaga pendidikan.
变革型领导的特点在决定教育机构的进步和挫折方面发挥着非常重要的战略作用。教育机构需要一个领袖人物来推动、发展和带领他们所领导的机构走向更好的方向。变革型领导是一种现代领导风格，能够从愿景和使命转变为行动，通过制定明确的愿景，激励员工创造，创新，建立学习文化和建立有效的沟通来实现。变革型领导的特征成为领导者应该如何表现和对其成员采取行动的基础。变革型领导的特征包括:理想化影响、励志激励、智力激励和个性化考虑。这些特点似乎与印尼教育人物Ki Hajar Dewantoro的领导一致，他的座右铭是“Ing ngarso sung tulodo Ing madyo mangun karso tut wuri handayani”，这是一个适用于各种形式的组织或机构，特别是教育机构的领导口号。喀拉拉邦人保持着一种转型的势头，这是一种新的战略，它是一种新的战略，它是一种新的战略。Lembaga pendidikan membutuhkan sosok pemimpin untuk memajukan, mengembangkan serta membawa intitusi yang dipimpinya menuju ke arah yang lebih baik。转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型转型【翻译】:karakteristik -karakteristik - kepemimpan transformation menjadi pijakan bagaimana seorang pemimpin harus bersikap dan berbuat kepada anggotanya, Adapun karakteristik kepemimpan transformation melputi:理想化的影响，灵感的动机，智力的刺激，和个性化的考虑。“Ing ngarso sung tulodo Ing madyo mangun karso tut wuri handayani”的口号是“Ing ngarso sung tulodo Ing madyo mangun karso tut wuri handayani”。
{"title":"KARAKTERISTIK KEPEMIMPINAN TRANSFORMASIONAL DI LEMBAGA PENDIDIKAN ISLAM","authors":"Samsudin Samsudin IAI Sunan Giri Ponorogo, Suci Midsyahri Azizah","doi":"10.37680/almikraj.v1i2.763","DOIUrl":"https://doi.org/10.37680/almikraj.v1i2.763","url":null,"abstract":"The characteristics of transformational leadership play a very strategic role in determining the progress and setbacks of an educational institution. Educational institutions need a leader figure to advance, develop and bring the institution they lead to a better direction. Transformational leadership is a modern leadership style that is able to change from vision and mission to action and is done by making a clear vision, motivating staff to be creative, innovative, building a learning culture, and building effective communication. The characteristics of transformational leadership become the basis for how a leader should behave and act on his members. The characteristics of transformational leadership include: Idealized Influence, Inspirational Motivation, Intellectual Stimulation, and Individualized Consideration. It seems that these characteristics are in line with the leadership of the Indonesian education figure, Ki Hajar Dewantoro, known by the motto \"Ing ngarso sung tulodo ing madyo mangun karso tut wuri handayani\", a leadership slogan applied to various forms of organizations or institutions, especially in educational institutions. \u0000Karakteristik kepemimpinan transformasional memegang peranan yang sangat strategis dalam menentukan kemajuan serta kemunduran sebuah lembaga pendidikan. Lembaga pendidikan membutuhkan sosok pemimpin untuk memajukan, mengembangkan serta membawa intitusi yang dipimpinnya menuju ke arah yang lebih baik. Kepemimpinan transformasional salah satu gaya kepemimpinan yang modern yang mampu mengubah dari visi misi menjadi aksi dan dilakukan dengan membuat visi yang jelas, memotivasi staf untuk menjadi kreatif, inovatif, membangun budaya belajar, serta membangun komunikasi yang efektif. Karakteristik-karakteristik kepemimpinan transformasional menjadi pijakan bagaimana seorang pemimpin harus bersikap dan berbuat kepada anggotanya, Adapun karakteristik kepemimpinan transformasional meliputi: Idealized Influence, Inspirational Motivation, Intellectual Stimulation, dan Individualized Consideration. nampaknya karakteristik tersebut sejalan dengan kepemimpinan tokoh pendidikan Indonesia yakni Ki Hajar Dewantoro yang dikenal dengan semboyan “Ing ngarso sung tulodo ing madyo mangun karso tut wuri handayani” sebuah slogan kepemimpinan yang diterapkan pada berbagai bentuk organisasi atau lembaga terutama di lembaga pendidikan.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88642384","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 : 2021-03-15DOI: 10.37680/almikraj.v1i2.674
Moh. Ainul Yakin, Nur Aimmatul Aula, H. Syaifuddin
Religion and science are forces capable of transforming human life. Both try to direct and provide welfare for mankind. With their advantages and limitations, these two subject figures are proven to have made a real contribution to improving the standard of human life. Mehdi Golshani is one of the philosopher who expressed his opinion on religion and science. The purpose of this study was to determine the concept of religious and scientific thought according to Mehdi Golshani. The research method used is literature / literacy. By examining the contents of the book, the substance of the discussion and the focus of the character's study and thoughts. The object is in the form of several research journal books which contain Mehdi Golshani's thoughts on religion and science. The results in the context of Mehdi Golshani's thought are used as a way to solve all natural phenomena, where the climax of all of them is to internalize self-awareness of the existence and power of God of the universe. The natural phenomenon that exists in human life is not just a coincidence, nor does it occur in the middle of nowhere. Keywords: Religion, Science, Mehdi Golshani. Agama dan sains adalah kekuatan yang mampu mentransformasi kehidupan manusia. Keduanya berusaha mengarahkan dan memberikan kesejahteraan bagi umat manusia. Dengan kelebihan dan keterbatasannya, kedua subjek ini terbukti memberikan kontribusi nyata dalam meningkatkan taraf hidup manusia. Mehdi Golshani adalah salah satu filsuf yang mengutarakan pendapatnya tentang agama dan sains. Tujuan penelitian ini adalah untuk mengetahui konsep pemikiran religius dan ilmiah menurut Mehdi Golshani. Metode penelitian yang digunakan adalah studi pustaka / literasi. Dengan menelaah isi buku, substansi pembahasan serta fokus kajian dan pemikiran tokoh. Objeknya berupa beberapa buku jurnal penelitian yang memuat pemikiran Mahdi Golshani tentang agama dan sains. Hasil pemikiran dalam konteks pemikiran Mehdi Golshani digunakan sebagai cara untuk menyelesaikan semua fenomena alam, dimana puncaknya semuanya adalah menginternalisasi kesadaran diri akan keberadaan dan kekuatan Tuhan semesta alam. Fenomena alam yang ada dalam kehidupan manusia bukan hanya kebetulan, juga tidak terjadi di antah berantah.
宗教和科学是能够改变人类生活的力量。两者都试图指导并为人类提供福利。这两个主题有其优点和局限性，它们被证明对提高人类生活水平做出了真正的贡献。Mehdi Golshani是哲学家之一，他表达了自己对宗教和科学的看法。这项研究的目的是根据Mehdi Golshani确定宗教和科学思想的概念。使用的研究方法是文学/识字。通过考察书的内容、讨论的实质和人物的研究重点和思想。该对象是几本研究期刊书籍的形式，其中包含Mehdi Golshani对宗教和科学的思想。在Mehdi Golshani的思想背景下，结果被用作解决所有自然现象的方法，其中所有自然现象的高潮都是内化对宇宙上帝存在和力量的自我意识。人类生活中存在的自然现象不是巧合，也不是凭空出现的。关键词:宗教，科学，Mehdi Golshani阿迦玛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旦旦。Keduanya berusaha mengarahkan dan memberikan kesejahteraan bagi umat manusia。邓干·克列比汗·克列比汗·克列比汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗·克列汗。Mehdi Golshani adalah salah satu filsuf yang mengutarakan pendapatnya tantanama dan sains。Tujuan penelitian ini adalah untuk mengetahui konsep pemikiran religius dan ilmiah menuut Mehdi Golshani。[2][方法]penelitian yang digunakan adalah study of pustaka / literasi。邓干menelaah isi buku，实质性的pembahasan serta fokus kajian dan pemikiran tokoh。[中文]:《中国日报》、《中国日报》、《中国日报》、《中国日报》等。Hasil pemikiran dalam konteks pemikiran Mehdi Golshani digunakan sebagai cara untuk menyelesaikan semua现象警报，dimana puncaknya semuanya adalah menginternalisasi kesadaran diri akan keberadaan dan kekuatan Tuhan semesta警报。现象alam yang ada dalam kehidupan manusia bukan hanya kebetulan, juga tidak terjadi di antah berantah。
{"title":"KONSEP PEMIKIRAN MEHDI GOLSHANI : AGAMA DAN SAINS","authors":"Moh. Ainul Yakin, Nur Aimmatul Aula, H. Syaifuddin","doi":"10.37680/almikraj.v1i2.674","DOIUrl":"https://doi.org/10.37680/almikraj.v1i2.674","url":null,"abstract":"Religion and science are forces capable of transforming human life. Both try to direct and provide welfare for mankind. With their advantages and limitations, these two subject figures are proven to have made a real contribution to improving the standard of human life. Mehdi Golshani is one of the philosopher who expressed his opinion on religion and science. The purpose of this study was to determine the concept of religious and scientific thought according to Mehdi Golshani. The research method used is literature / literacy. By examining the contents of the book, the substance of the discussion and the focus of the character's study and thoughts. The object is in the form of several research journal books which contain Mehdi Golshani's thoughts on religion and science. The results in the context of Mehdi Golshani's thought are used as a way to solve all natural phenomena, where the climax of all of them is to internalize self-awareness of the existence and power of God of the universe. The natural phenomenon that exists in human life is not just a coincidence, nor does it occur in the middle of nowhere. Keywords: Religion, Science, Mehdi Golshani. \u0000 \u0000Agama dan sains adalah kekuatan yang mampu mentransformasi kehidupan manusia. Keduanya berusaha mengarahkan dan memberikan kesejahteraan bagi umat manusia. Dengan kelebihan dan keterbatasannya, kedua subjek ini terbukti memberikan kontribusi nyata dalam meningkatkan taraf hidup manusia. Mehdi Golshani adalah salah satu filsuf yang mengutarakan pendapatnya tentang agama dan sains. Tujuan penelitian ini adalah untuk mengetahui konsep pemikiran religius dan ilmiah menurut Mehdi Golshani. Metode penelitian yang digunakan adalah studi pustaka / literasi. Dengan menelaah isi buku, substansi pembahasan serta fokus kajian dan pemikiran tokoh. Objeknya berupa beberapa buku jurnal penelitian yang memuat pemikiran Mahdi Golshani tentang agama dan sains. Hasil pemikiran dalam konteks pemikiran Mehdi Golshani digunakan sebagai cara untuk menyelesaikan semua fenomena alam, dimana puncaknya semuanya adalah menginternalisasi kesadaran diri akan keberadaan dan kekuatan Tuhan semesta alam. Fenomena alam yang ada dalam kehidupan manusia bukan hanya kebetulan, juga tidak terjadi di antah berantah.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"31 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75063867","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 : 2021-03-13DOI: 10.37680/almikraj.v1i2.748
Moh Masduki, Nurul Malikah
Abstract: Multicultural education paradigm is important to develop with the facts and realities of the pluralistic and diverse Indonesian nation. Because Islam is also part of this diversity, multicultural Islamic education is automatically also the responsibility of Indonesian Muslims to develop. The studies explored in this research are focused on examining the theological basics of multicultural Islamic education including the verses of the Koran which are the basis for developing a multicultural Islamic education paradigm.This study is a literature review by looking for and digging up written data related to the focus of the study, these texts will be studied in such a way by looking at several angles of reading them and then drawing a red thread which is then used as the final goal in this study. From the results of this discussion, it can be concluded that multicultural Islamic education is important to be developed in a plural and multicultural area, multicultural Islamic education must be able to develop universal principles in order to foster personalities who can become peacemakers in that plural environment. From this study it is also found that theologically normative Islam has foundations and principles as the foundation for developing multiculural Islamic education, these principles are equality or al-musawah, compassion or ar-rahmah, justice or al-'adl, tolerance or al-tasamuh, togetherness or at-ta'aruf.
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Pub Date : 2021-03-13DOI: 10.37680/almikraj.v1i2.750
Izzuddin Rijal Fahmi, M. Rohman
The relation between religion and science seems to be the dichotomous view. Both of them are like oil and water, two entities that cannot be reunited and separated. Due to “this dispute”, science often misses their ethics, so science and modern technology have actually humanized humans and distanced them from their nature. The conflict between them forces many intellectual Muslims to make “epystemology briidge” for reconciling science and religion. This paper aims to analyze the tendency of dichotomy that occurs in Islamic scholarship. The Dichotomy is reflected in education with the “demarcative” separation between general (scientific) education and religious education. Therefore, one of the efforts to develop Islamic scholarly is to minimized dichotomy problem is called scientific integration-interconnection in Islamic education. Hubungan antara agama dan ilmu pengetahuan tampaknya menjadi pandangan dikotomis. Keduanya ibarat minyak dan air, dua entitas yang tidak bisa bersatu kembali dan dipisahkan. Dikarenakan “sengketa” ini ilmu pengetahuan mencoba merangkul konsep-konsep agama dan etika supaya ilmu pengetahuan-teknologi memiliki nuansa yang manusiawi. Konflik antara keduanya memaksa kaum Muslim intelektual membuat “jembatan epistemologi” untuk mendamaikan antara sains dan agama. Tulisan ini bertujuan untuk menganalisis tentang kecenderungan dikotomi yang terjadi pada keilmuan Islam. Dikotomi tersebut tercermin dalam pendidikan dengan adanya pemisahan secara “demarkatis” antara pendidikan umum dan pendidikan agama. Oleh karena itu, salah satu upaya untuk mengembangkan keilmuan Islam dalam meminimalisasi problem dikotomik tersebut adalah apa yang disebut integrasi-interkoneksi keilmuan dalam pendidikan Islam.
宗教与科学之间的关系似乎是两分法。它们都像油和水一样，是两个既不能团聚也不能分离的实体。由于“这场争论”，科学往往失去了伦理，所以科学和现代技术实际上使人变得人性化，使人远离了本性。它们之间的冲突迫使许多穆斯林知识分子为调和科学与宗教搭建“系统论桥梁”。本文旨在分析伊斯兰学术中出现的二分倾向。这种二分法反映在教育中，即普通(科学)教育与宗教教育的“分界”分离。因此，发展伊斯兰学术的努力之一是将二分法问题最小化，这被称为伊斯兰教育中的科学整合-互联。呼邦甘，阿迦玛，阿迦玛，阿迦玛，阿迦玛，阿迦玛，阿迦玛，阿迦玛，阿迦玛。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，我是说，我是说，我是说。Dikarenakan“sengketa”ini ilmu pengetahuan mencoba merangkul konsep-konsep agama dan etika supaya ilmu pengetahuan- tech - memiliki nuansa yang manusiawi。Konflik antara keduanya memaksa kaum穆斯林知识分子备忘录“jembatan认识论”untuk mendamaikan antara sains dan agama。伊斯兰教是伊斯兰教的一个重要组成部分。Dikotomi tersebut tercermin dalam pendidikan dengan adanya pemisahan secara“demarkatis”antara pendidikan umum dan pendidikan agama。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。
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Pub Date : 2021-03-13DOI: 10.37680/almikraj.v1i2.749
Sri Ana, Yufridal Fitri Nursalam
The translation of the Koran for Muslims is a tool for understanding the Koran because the Qur'an is in Arabic. However, the process of translating from the Source language to the target language is certainly not easy, both linguistically and non-lunguistic. Tadafhur Qorain (pointer) which for the translator is very helpful in finding or revealing the appropriate meaning for the Source language and the Target language because it not only pays attention to the side of linguistic meaning but also non-Linguistic. In the translation of the Al-Qur'an owned by the Ministry of Religion, there are a variety of tadhafur used by the translators, including Qorinah Lafzhi, Aqli and context. So the better the translator's mastery of Tadhafur Qorain will make it easier to find the right meaning both to understand the source language and its correctness in Target language. Terjemahan Al-Qur'an bagi umat Islam menjadi alat untuk memahami Al-Qur'an karena Al- Qur'an berbahasa Arab. Namun proses penerjemahan dari bahasa sumber ke bahasa sasaran tentunnya tidak mudah, baik sisi linguistik dan non linguistik. Tadafhur Qorain (penunjuk) yang bagi penerjemah sangat membantu dalam mencari atau mengungkap makna yang sesuai untuk bahasa sumber dan bahasa sasaran, karena tidak hanya memperhatikan sisi makna linguistik tapi juga non-Linguistik. Di dalam terjemahan Al-Qur'an punya Depag terdapat ragam tadhafur yang dipakai oleh penerjemah diantaranya adalah qorinah Lafzhi, Aqli dan konteks.Jadi semakin baik penguasan penerjemah terhadap Tadhafur Qorain akan memudahkan dalam pencarian makna yang tepat baik untuk memahami bahasa sumber dan penepatan nya dalam bahasa Sasaran.
为穆斯林翻译的《古兰经》是理解《古兰经》的工具，因为《古兰经》是阿拉伯语的。然而，从源语到目的语的翻译过程当然不容易，无论是语言上的还是非语言上的。Tadafhur Qorain (pointer)，它不仅关注语言意义的一面，而且也关注非语言意义的一面，对译者发现或揭示源语和译语的恰当意义有很大的帮助。在宗教部拥有的《古兰经》的翻译中，翻译人员使用了多种tadhafur，包括Qorinah Lafzhi, Aqli和上下文。因此，译者对《古兰经》掌握得越好，就越容易找到正确的意义，既能理解原语，又能在译入语中正确理解。Terjemahan Al- quuran bagi umat Islam menjadi alat untuk memahami Al- quuran karena Al- quuran berbahasa arabic。Namun将penerjemahan dari bahasa sumber称为bahasa sasaran tentunnya tidak mudah, baiksisi linguistik和nonlingutik。不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语:不丹语Di dalam terjemahan al - quuran punya Depag terdapat ragam tadhafur yang dipakai oleh penerjemah diantaranya adalah qorinah Lafzhi, Aqli dan konteks。Jadi semakin baik penguin penerjemah terhadap Tadhafur Qorain akan memudahkan dalam pencarian makna yang tepat baik untuk memahami bahasa sumber dan penepatan nya dalam bahasa Sasaran。
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Pub Date : 2021-03-13DOI: 10.37680/almikraj.v1i2.747
K. Kadenun
Abstract: This study aims to analyze the results of the succession of the Khulafaur Rashidin government, starting with the election of Abu Bakr, Umar bin Khotob, Ustman bin Affan and Ali bin Abi Tholib. The method used in this literature research is carried out by examining the concepts and theories used based on the available literature, including articles published in scientific journals containing theories relevant to research problems. The results of this research that Abu Bakr as caliph was carried out through deliberations of the friends at Saqifah Bani Saidah. His election as caliph was because of his seniority, his closeness to the Prophet Muhammad, was considered capable of solving complex and complex problems, moderate, lots of experience, and wise. The election of Umar was to continue the military expansion of the two superpowers (Persia and Rome) and Syria as a power base to carry out further expansion, such as to Egypt and Iraq. In his domestic political policy, Umar created a modern administrative system in all fields. Uthman became caliph, it can be said that it was relatively uneasy and smooth, because it was carried out through long deliberations of senior friends with their fear of divisions among Muslims after Umar's leadership. The appointment of the Caliph Ali, was carried out without deliberation, but it was sufficient for the majority of the Muslims, both from the Muhajirin and the Ansar, to do this so that there would be no more chaos at that time. Finally, on June 23, 656 AD, he was persecuted by the majority of the Muslims at the Nabawi Mosque in Medina, to become a caliph. Abstrak: Penelitian ini bertujuan untuk menganalis hasil suksesi pemerintahan masa khulafaurrosyidin, mulai Pemilihan Abu Bakar, Umar bin Khotob, Ustman bin Affan dan Ali bin Abi Tholib. Metode yang digunakan dalam penelitian kepustakaan ini dilakukan dengan mengkaji mengenai konsep dan teori yang digunakan berdasarkan literatur yang tersedia, yang diantaranya artikel-artikel yang dipublikasikan dalam jurnal ilmiah yang berisi teori-teori yang relevan dengan masalah-masalah penelitian. Hasil Penelitian ini Abu Bakar sebagai khalifah dilakukan melalui musyawarah para shahabat di Saqifah Bani Saidah. Terpilihnya beliau sebagai khalifah, karena senioritas, kedekatannya dengan Nabi Muhammad Saw, dianggap mampu untuk menyelesaikan permasalahan yang kompleks dan rumit, moderat, banyak pengalaman, dan bijaksana. Terpilihnya Umar yaitu melanjutkan ekspansi militer terhadap dua emperium adidaya (Persia dan Romawi) dan Syria dijadikan sebagai basis kekuatan untuk menjalankan ekspansi selanjutnya, seperti ke Mesir dan Irak. Kebijakan politik dalam negerinya, Umar membuat sistem administrasi modern di segala bidang. Utsman menjadi khalifah, dapat dikatakan relatif tidak mulus dan lancar, karena dilakukan melalui musyawarah yang panjang dari para shahabat senior dengan kekhawatiran mereka akan terjadinya perpecahan di kalangan umat Islam setelah kepemimpinan Uma
摘要:本研究旨在从阿布·贝克尔、欧玛尔·本·霍托布、乌斯特曼·本·阿凡和阿里·本·阿比·托利布的当选开始，分析库拉法尔·拉希德政府的继任结果。本文献研究中使用的方法是根据现有文献，包括发表在科学期刊上的包含与研究问题相关的理论的文章，通过检查所使用的概念和理论来进行的。Abu Bakr作为哈里发的研究结果是通过Saqifah Bani saidaah的朋友们的讨论得出的。他被选为哈里发是因为他的资历、与先知穆罕默德的亲密关系、被认为有能力解决复杂的问题、温和、丰富的经验和明智。欧麦尔的当选是为了继续两个超级大国(波斯和罗马)的军事扩张，并将叙利亚作为进一步扩张的权力基地，如埃及和伊拉克。在国内政治政策上，欧麦尔在各个领域都建立了现代化的行政体系。奥斯曼成为哈里发，可以说是相对不稳定和平稳的，因为这是经过资深朋友们长期的讨论而进行的，他们担心欧麦尔领导后穆斯林内部会出现分裂。哈里发阿里的任命，没有经过深思熟虑，但这足以让大多数穆斯林，无论是Muhajirin还是Ansar，这样就不会再有混乱了。最后，在公元656年6月23日，他在麦地那的Nabawi清真寺被大多数穆斯林迫害，成为了哈里发。摘要:Penelitian ini bertujuan untuk menganalis hasil suksesi peremintahan masa khulafurrosyidin, mulai Pemilihan Abu Bakar, Umar bin Khotob, Ustman bin Affan dan Ali bin Abi Tholib。Metode yang digunakan dalam penelitian kepustakaan ini dilakakan dengan mengkaji mengenai konsep dan teori yang digunakan berdasarkan文学，yang tersedia, yang dipublikasikan dalam期刊，yang berisi teorian -teori yang相关，dengan masalah-masalah penelitian。Hasil Penelitian ini Abu Bakar sebagai khalifah dilakukan melalui musyawarah para shahabat di Saqifah Bani saidaah。Terpilihnya beliau sebagai khalifah, karena senior, kedekatannya dengan Nabi Muhammad Saw, dianggap mampu untuk menyelesaikan permasalahan yang kompleks dan rumit, moderat, banyak pengalaman, dan bijaksana。Terpilihnya Umar yitu melanjutkan ekspans军事家terhadap dua empire adidaya(波斯和罗马)丹叙利亚dijadikan sebagai基础kekuatan untuk menjalankan ekspansselanjutnya，独立于Mesir dan伊拉克。我国政治体制、行政体制是我国现代政治体制的重要组成部分。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，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，我是说，我是说，我是说。槟城加丹khalifah Ali, dilaksanakan tanpa musyawarah, tetapi cuup dilakukan manyoritas kaum muslimin, baik dari kaum Muhajirin maupun Anshar, ini dilakukan supaya tidak terjadi kekacauan lebih besar lagi padadwaktutu。Akhinya, pada 23 Juni 656 M. beliau dibai 'at oleh manyoritas kaum muslim ' di Mesjid Nabawi kota Madinah, untuk menjadi seorang khalifah。
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Pub Date : 2021-01-05DOI: 10.37680/almikraj.v1i1.672
Ahmad Syafi'i, Suad Fikriawan
The purpose of this research is to try to reconstruct the discourse of Jihad as a way of life, not a way of death, as has so far been echoed by jihadist activists. This research concludes that jihad is one of the teachings of Islam. In fact, its position in religion ranks third after the practice of praying and serving one's parents. This shows how important every Muslim is in carrying out jihad. So the jihad that must be carried out in this contemporary era is more aimed at maintaining life (socio-economic sector), such as eradicating poverty and underdevelopment. For this reason, the meaning of jihad must always be contextualized according to the times. Because Islam is a religion that has the nature of shalih li kulli zaman wa makan.
这项研究的目的是试图重建圣战话语，将其作为一种生活方式，而不是一种死亡方式，正如圣战积极分子迄今所回应的那样。这项研究的结论是，圣战是伊斯兰教的教义之一。事实上，它在宗教中的地位仅次于祈祷和孝敬父母。这表明每个穆斯林在开展圣战中是多么重要。因此，在当代必须进行的圣战更多是为了维持生命(社会经济部门)，例如消除贫困和不发达。由于这个原因，圣战的意义必须始终根据时代的背景而具体化。因为伊斯兰教是一种具有shalih li kulli zaman wa makan性质的宗教。
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Pub Date : 2020-12-31DOI: 10.18592/KHAZANAH.V18I2.3920
N. Nur, M. Jailani
The goals of this study is to learn more deeply and comprehensively about Bepapai. The Bepapai is a hereditary tradition that lasted until this modern era in Banjar Kuala Tungkal Tribe of Jambi Province, especially for the prospective bride before the wedding ceremony. This article uses the phenomenological qualitative research approach. The collecting data methods used the indept interviews, observation and documentation. The research found that the “Bepapai” tradition is one of the ceremonies to prevent problems for the people of the Banjar Kuala-Tungkal Tribe especially for the prospective bride and groom who are getting married. Bepapai is interpreted as a bridal bath which aims to be a means to protect oneself from psychological problems and disorders, both from outside and inside a person. In other words, the people of Banjar Kuala Tungkal Tribe of Jambi Province believe that the Bepapai tradition or bridal bathing is a means to ward off disease, both physical and mental illness, and as an antidote from evil deeds. In essence, the Bepapai ritual is a bridal shower ceremony to get rid of problems and calamities and is a symbol as a room for oneself, both physically and mentally. Artikel ini bertujuan untuk menggali lebih dalam & komprehensif ritual Bepapai yang merupakan tradisi turun temurun berlangsung sampai era modern ini pada masyarakat Suku Banjar Kuala Tungkal Provinsi Jambi, terutama bagi calon mempelai mengantin menjelang acara pernikahan. Penelitian ini menggunakan pendekatan kualitatif fenomenologis. Metode pengumpulan data yang digunakan adalah wawancara mendalam, observasi dan dokumentasi. Hasil penelitian menemukan bahwa tradisi “Bepapai” merupakan salah satu upacara tolak bala masyarakat Suku Banjar Kuala-Tungkal dikhususkan untuk calon pengantin yang akan menikah. Bepapai dimaknai mandi-mandi pengantin bertujuan menjadi sarana untuk membentingi diri dari masalah dan gangguan kejiwaan, baik gangguan yang datang dari luar maupun dalam diri seseorang. Dengan kata lain, bagi masyarakat Suku Banjar Kuala Tungkal Provinsi Jambi berkeyakinan dan percaya bahwa tradisi Bepapai atau mandi-mandi pengantin merupakan sarana untuk menangkal penyakit, baik penyakit lahir atau batin serta sebagai penangkal dari perbuatan-perbuatan jahat. Pada hakikatnya ritual Bepapai adalah upacara mandi-mandi pengantin untuk menghilangkan petaka, bala dan musibah yang merupakan simbol sebagai pernyataan tanda pembersihan diri, baik fisik maupun jiwa.
本研究的目的是更深入、更全面地了解[UNK]Bepapai。在占碑省Banjar Kuala Tungkal部落，Bepapai是一种世袭传统，一直延续到现代，尤其是在婚礼前为准新娘准备的。本文采用现象学的定性研究方法。数据收集方法采用独立访谈、观察和文献资料法。研究发现，“Bepapai”传统是防止Banjar Kuala Tungkal部落人民，特别是即将结婚的准新娘和新郎出现问题的仪式之一。Bepapai被解释为新娘浴，旨在保护自己免受人内外心理问题和障碍的影响。换言之，占碑省Banjar Kuala Tungkal部落的人们认为，传统的新娘沐浴是抵御身体和精神疾病的一种手段，也是邪恶行为的解药。从本质上讲，Bepapai仪式是一种摆脱问题和灾难的新娘淋浴仪式，是身体和精神上自我空间的象征。这篇文章旨在更深入地挖掘全面的Bepapai仪式，这是占碑省基本Kuala Banjar部落社区的一种近代传统，一直延续到这个现代，尤其是对于在婚礼前结婚的候选人来说。本研究采用定性现象学方法。所使用的数据收集方法是深入访谈、观察和记录。研究结果发现，贝帕艾的传统是吉隆坡通卡尔班珠尔社区为新婚夫妇举行的拒绝仪式之一。木瓜诅咒新娘洗澡是一种自我克制的方式，无论是来自外部还是内部的意识问题和干扰。换言之，对于占碑省的SingleKualaBanjar部落的社区来说，它相信并相信教皇传统或新娘沐浴是一种治疗疾病的方法，无论是出生疾病还是疾病，也是邪恶行为的解药。事实上，教皇仪式是一种消除灾难、巴拉和灾难的新娘沐浴仪式，象征着身体和灵魂的自我净化。
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