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The Influence Of Jalal Al-Din Rumi’s Thoughts In Rumi Diplomacy 论鲁米思想对鲁米外交的影响
Pub Date : 2023-09-22 DOI: 10.33086/jic.v5i1.3981
None Alessandro Kurniawan Ulung, None Clemontin Cornelia Monica Jannah
This study discusses the thoughts of renowned Sufi poet Jalal Al-din Rumi behind Rumi Diplomacy, rolled out by Fadjroel Rachman, Indonesian Ambassador to Kazakhstan and Tajikistan. Rumi Diplomacy takes place in a way that the ambassador uses Rumi’s works to enhance bilateral ties with Tajikistan. Rumi Diplomacy implies that the ambassador considers Rumi’s thoughts soft power in his foreign policy. This study uses a qualitative method, with the theory of foreign-policy analysis by Harold and Margaret Sprout in place. This theory enables the author to find that Rumi’s thoughts on religious moderation, universal love, and universal faith influenced Rachman’s psychological environment to perceive such thoughts as soft power to reach Indonesia’s national interests in Tajikistan. It means that he considers the development of Rumi’s influence in Indonesia as the operational environment in making his foreign policy. To identify and understand his psychological and operational environments, the author interviewed the ambassador, read Rumi’s works, and reviewed the literature. This study, which is the first to research Rumi Diplomacy, contributes to shedding light thatin international politics, literature work should not be overlooked because it can also affect the decision-making process and help a country reach national interests without coercion.
本研究探讨由印尼驻哈萨克斯坦和塔吉克斯坦大使Fadjroel Rachman推出的鲁米外交背后的著名苏菲派诗人Jalal Al-din Rumi的思想。鲁米外交的方式是大使利用鲁米的作品来加强与塔吉克斯坦的双边关系。鲁米外交是指大使在外交政策中考虑鲁米思想的软实力。本研究采用定性方法,采用哈罗德和玛格丽特·斯普劳特的外交政策分析理论。这一理论使作者发现鲁米关于宗教节制、博爱和普世信仰的思想影响了拉赫曼的心理环境,使其将这些思想视为软实力,以达到印度尼西亚在塔吉克斯坦的国家利益。这意味着,他在制定外交政策时,将鲁米在印尼的影响力发展视为运作环境。为了识别和理解他的心理和作战环境,作者采访了这位大使,阅读了鲁米的作品,并回顾了文献。该研究首次对鲁米外交进行了研究,揭示了在国际政治中,文学作品也不能被忽视,因为它也可以影响决策过程,帮助一个国家在不受胁迫的情况下实现国家利益。
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引用次数: 0
A Systematic Review Trend of Learning Methods for Reading the Kitab Kuning at Pesantren (2000-2022) Pesantren《古宁书》学习方法的系统回顾趋势(2000-2022)
Pub Date : 2023-01-15 DOI: 10.33086/jic.v4i2.3578
Muhamad Arif, Makmur Harun, Mohd Kasturi Nor bin Abd Aziz
This research provides a critical analysis of several methods for learning to read the yellow book (Kitab Kuning), as well as research results published in national and international databases of journals and proceedings. Regarding the study results that generate discussions on one or two methods for reading the yellow book. Starting with this, researchers are interested in conducting critical analysis with the aid of unrecorded space and the necessity for more research using a systematic literature review. As a fresh (targeted) perspective taken by academics on how Islamic educational institutions (Islamic boarding schools-non-Islamic boarding schools) established the yellow book reading method in the 21st century. In addition, researchers need precise data on the performance of the yellow book reading approach based on 21st-century study findings. This study employs qualitative methods in conjunction with a systematic literature review approach, including collecting online article data from many national and international databases. Scopus, Sciencedirect, Emerald, Crossref, and Google Scholar are other examples. The researchers employed a variety of keywords, including "the yellow book (kitab kuning) reading technique/ yellow book (kitab kuning) method", " yellow book (kitab kuning)", "Islamic boarding school/pesantren", and "how to read the yellow book (kitab kuning)/how to read the yellow book (kitab kuning)" with a range of years. 2000-2022. The outcomes of this study indicate that the yellow book reading technique in the twenty-first century is undergoing rapid advances, such as the process of maximizing a mix of ancient and modern ways, such as the Al-miftah lil ulum, Ibtida'I, Tamyiz, and Amtsilati methods. With traditional procedures, such as: sorogan, bandongan, mudzakarah, muhafadzah, talaqqi, halaqah and tarqib.Penelitian ini akan menyampaikan analisis kritis dari berbagai metode belajar baca kitab kuning, sebagaimana hasil riset yang sudah terpublikasikan pada data base jurnal/procedding nasional dan internasional. Tentang temuan hasil penelitian yang kecenderungan melakukan pembahasan pada satu atau dua metode baca kitab kuning. Berawal dari sinilah peneliti berminat untuk melakukan analisis kritis dengan dukungan adanya ruang kosong yang belum tertulis dan perlu adanya riset lanjutan (menggunakan: systematic literature review). Sebagaimana sudut pandang baru (terfokus) yang diambil peneliti tentang bagaimana trand metode baca kitab kuning yang dikembangkan oleh lembaga pendidikan islam (pesantren-non pesantren) di abad 21. Selain itu, peneliti ingin mendapatkan data akurat dari keberhasilan metode baca kitab kuning berdasarkan hasil riset di abad 21. Penelitian ini menggunakan metode kualitatif dengan pendekatan systematic literature review, yaitu dengan menggumpulkan data artikel publikasi secara online di beberapa databesed nasional dan internasional. Seperti; Scopus, Sciencedirect, Emerald, crossreff dan Google Scholar. Beberap
本研究对学习阅读黄皮书(Kitab Kuning)的几种方法以及在国内和国际期刊和论文集数据库中发表的研究结果进行了批判性分析。针对研究结果产生的一种或两种阅读黄皮书的方法的讨论。从这一点开始,研究人员对借助未记录空间进行批判性分析和使用系统文献综述进行更多研究的必要性感兴趣。作为学者对伊斯兰教育机构(伊斯兰寄宿学校-非伊斯兰寄宿学校)如何在21世纪建立黄皮书阅读方法的一种新的(有针对性的)观点。此外,研究人员需要基于21世纪研究结果的黄皮书阅读方法的精确数据。本研究采用定性方法结合系统文献综述方法,包括从许多国家和国际数据库收集在线文章数据。Scopus、Sciencedirect、Emerald、Crossref和Google Scholar都是其他例子。研究人员使用了各种关键词,包括“黄书(kitab kuning)阅读技巧/黄书(kitab kuning)方法”,“黄书(kitab kuning)”,“伊斯兰寄宿学校/传教士”,“如何阅读黄书(kitab kuning)/如何阅读黄书(kitab kuning)”,并以年份为范围。2000 - 2022。本研究结果表明,21世纪的黄书阅读技术正经历着快速的发展,例如最大限度地将古代和现代方法相结合的过程,如al - mittah lil ulum, Ibtida'I, Tamyiz和Amtsilati方法。使用传统程序,例如:sorogan, bandongan, mudzakarah, muhafadzah, talaqqi, halaqah和tarqib。Penelitian ini akan menyampaikan分析,kritis dari berbagai方法,belajar baca kitab, kunning, sebagaimana hasil访问,杨素达,publikakan patada数据库,journal / proceedings国家与国际。tententeman hasil penelitian yang kecenderungan melakukan penbahasan pada satu atau dua metoka kitab kuning。孟古纳坎:系统文献综述。孟古纳坎的Berawal dari sinilah peneliti berberal peneliti berberal untuk - untuk分析。21.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。Selain itu, 2011年1月1日发表的一篇文章中,他说:“我认为这是一个很好的例子。”全文:pdf (990 kb) pdf (690 kb) pdf (690 kb) pdf (690 kb) pdf (690 kb) pdf (690 kb) pdf (690 kb) pdf (690 kb) pdf (690 kb)Seperti;Scopus, Sciencedirect, Emerald, crossref和Google Scholar。Beberapa kata kunci yang dilakukan peneliti adalah“metode baca kitab kuning/ kitab kuning方法”,“kitab kuning/ kitab kuning”,“tradisi pesantren/ pesantren传统”dan“cara baca kitab kuning/如何阅读kitab kuning”登干人唐塔胡2000 -2022。Temuan riset ini adalah adanya tretme baca kitab kuning di abad 21 mengalami perkembangan yang cucuup pesat seperti proprooptimalisasi dari kombinasi meti传统与现代分离metode al - mittah lilum, Ibtida 'I, Tamyiz danamtsilati。传统的登干法,分别是:sorogan, bandongan, mudzakarah, muhafadzah, talaqqi, halaqah dan tarqib。
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引用次数: 1
Implementation of Mujahadah and Syaja'ah Personal Morals in the Perspective of Islamic Education 伊斯兰教育视域下圣战者与伊斯兰教徒个人道德的实施
Pub Date : 2023-01-15 DOI: 10.33086/jic.v4i2.3635
Reni Sasmita, Waharjani
This research aims to examine and describe how students practice mujahadah and syaja'ah morals. The method used in this study is a qualitative method with a library approach. The morals of mujahadah and syaja'ah need to be instilled in a Muslim. By having the behavior of mujahadah and syaja'ah, Muslims will have the fighting spirit (to be serious) and the courage to carry out all good deeds, both in being severe in fighting lust, doing Amar ma'ruf, and leaving nahi mungkar. They will also have courage in defending the truth, separating the rights from vanity, and fighting against the passions and jihad in the way of Allah. As for implementing mujahadah and syaja'ah morals in oneself, children have a strong determination (determination) in studying and carrying out worship and avoiding prohibitions, the courage to express their opinions in public, and the courage to fight evil that occurs around them. As a result, people with mujahadah and syaja'ah morals are also optimistic, patient, responsible, never giving up, trusting, and sincere.Tujuan dari penelitian ini adalah untuk menganalisis dan memaparkan implementasi akhlak mujahadah dan syaja’ah dalam diri peserta didik. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan kepustakaan. Akhlak mujahadah dan syaja’ah perlu untuk ditanamkan dalam diri seorang muslim. Dengan memiliki perilaku mujahadah dan syaja’ah maka umat Islam akan memiliki daya juang (bersungguh-sungguh ) dan memiliki keberanian dalam melaksanakan segala amalan-amalan kebaikan, baik  dalam bersungguh-sungguh dalam melawan hawa nafsu, mengerjakan amar ma’ruf dan meninggalkan nahi mungkar, memiliki kebranian dalam membela kebenaran, memisahkan yang hak an batil dan keberanian dalam berperang melawan hawa nafsu dan berjihad di jalan Allah. Adapun implementasi dari akhlak mujahadah dan syaja’ah dalam diri adalah anak memiliki kesungguhan (tekat) yang kuat dalam menuntut ilmu maupun melaksanakan ibadah-ibadah dan menjauhi larangannya, memiliki keberanian dalam mengungkapkan keberanian dan berpendapat di depan umum, dan berani dalam melawan kemungkaran yang terjadi di sekitarnya. Sehingga orang yang memiliki akhlak mujahadah dan syaja’ah juga memiliki optimis yang tinggi, sabar, bertanggung jawab, pantang menyerah, tawakal dan ikhlas.
本研究旨在检验和描述学生如何实践穆斯林圣战者道德和伊斯兰教道德。本研究使用的方法是一种带有图书馆方法的定性方法。mujahadah和syaja'ah的道德需要灌输给穆斯林。通过mujahadah和syaja'ah的行为,穆斯林将有战斗精神(认真)和勇气去做所有的好事,无论是在对抗欲望,做Amar ma'ruf和离开nahi mungkar方面都是严厉的。他们也将有勇气捍卫真理,将权利与虚荣分开,并以真主的方式与激情和圣战作斗争。在自身执行mujahadah和syaja'ah道德方面,儿童有很强的决心(determination)去学习和执行崇拜和规避禁令,有勇气在公共场合表达自己的观点,有勇气与周围发生的邪恶作斗争。因此,具有mujahadah和syaja'ah道德的人也乐观、耐心、负责、永不放弃、信任和真诚。Tujuan达里语penelitian ini adalah为她menganalisis丹memaparkan implementasi akhlak mujahadah丹syaja 'ah dalam diri peserta didik。方法yang digunakan dalam penelitian ini adalah方法定性dengan pendekatan kepustakan。穆斯林的圣战者,我的圣战者,我的圣战者。当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,当我们在这里的时候,我们就在这里。这句话的意思是说:“我的祖国,我的祖国,我的祖国,我的祖国,我的祖国,我的祖国,我的祖国,我的祖国,我的祖国,我的祖国,我的祖国,我的祖国。”圣战者,圣战者,圣战者,圣战者,圣战者,圣战者,圣战者,圣战者,圣战者,圣战者。
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引用次数: 0
Gender and Animals in Elif Şafak’s 10 Minutes 38 Seconds in this Strange World Novel ElifŞafak在这部奇异世界小说中的10分38秒中的性别与动物
Pub Date : 2023-01-02 DOI: 10.14421/skijic.v5i2.2387
Hasnul Insani Djohar, Rifa Fajri Adhania
This article examines the representation of the 20th-century Turkish patriarchal system in Elif Șafak’s 10 Minutes 38 Seconds in this Strange World (2019) novel. It also evaluates how the novel describes the sufferings and the resistance towards oppression through the portrayal of animals subtly linked to gender issues. The approach used in this research is qualitative and presented in descriptive form. The data is collected through phrases referring to animals supporting or resisting the patriarchal authority. This study was framed by the animal metaphor theory and theory of the patriarchal structures proposed by Sylvia Walby (1990). The result of the study discovered that Elif Șafak uses five animal expressions to represent women's sufferings, powerlessness, and lack of freedom, such as wild animal, ram and lamb, pigeon, duck, and rabbits. Contrary, the superior position of men is represented by the mosquito. On the other hand, the wolf is the only animal metaphor that expresses society's opposition to patriarchal power. Meanwhile, bird and butterfly serve as symbols of freedom. However, this study also discovered that there are six animal metaphors formulated against the system that are also subject to oppression and exploitation, such as cat, deer, blue betta fish, horse, turtle, and spider. All in all, almost all the characters depicted as animals in the novel are victims of the 20th-century Turkish patriarchal system and gender issues covering all six aspects of Walby's theory.
本文考察了Elif Șafak小说《这个奇怪的世界10分38秒》(2019)中对20世纪土耳其父权制度的表现。它还评估了小说如何通过对动物的描绘微妙地与性别问题联系在一起,来描述痛苦和对压迫的反抗。本研究中使用的方法是定性的,并以描述性的形式呈现。这些数据是通过涉及动物支持或抵制父权权威的短语收集的。本研究以动物隐喻理论和Sylvia Walby(1990)的父权结构理论为框架。研究结果发现,Elif Șafak用野生动物、公羊和羔羊、鸽子、鸭子、兔子等5种动物表达了女性的痛苦、无力和缺乏自由。相反,蚊子代表了男性的优越地位。另一方面,狼是唯一表达社会反对父权的动物隐喻。同时,鸟和蝴蝶是自由的象征。然而,本研究还发现,针对这一制度,有六种同样受到压迫和剥削的动物隐喻,如猫、鹿、蓝斗鱼、马、乌龟和蜘蛛。总而言之,小说中几乎所有被描绘成动物的人物都是20世纪土耳其父权制度和性别问题的受害者,这些问题涵盖了沃尔比理论的所有六个方面。
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引用次数: 0
Moving North: Intra-Racial Conflicts, White Resistance, And Radicalism of New Negroes in Harlem and Chicago 向北移动:哈莱姆和芝加哥的种族内部冲突、白人抵抗和新黑人的激进主义
Pub Date : 2023-01-02 DOI: 10.14421/skijic.v5i2.1954
Muhammad Beni Saputra
In the early twentieth century there was an essential period in the history of the United States called the Great Migration, during which a large number of Blacks from the southern states of America and the islands in the Caribbean moved to northern cities of the country. These black people migrated simply because 'of the impact of the war on the labor market' which 'stopped the flow of European immigrants' and of the fact that jobs in northern cities had a better pay than those in the South. From many destinations, Harlem and Chicago were among the most favored ones. This essay aims to examine the motivations and experiences of New Negroes in Harlem and Chicago as these two cities drew much attention to Blacks in the Southern cities of America as well as in the Caribbean. This essay argues that the influx of Blacks to Harlem and Chicago created intra-racial conflicts within black communities and resistance from white people. Yet all the disputes and problems faced by New Negroes in Harlem and Chicago inspired them to fight actively by organizing themselves in order to find workable solutions.
20世纪初,美国历史上有一个重要时期,称为大迁徙,在此期间,来自美国南部各州和加勒比海岛屿的大量黑人迁移到该国北部城市。这些黑人移民只是因为“战争对劳动力市场的影响”,这“阻止了欧洲移民的流动”,以及北方城市的工作比南方城市的工作报酬更高。从许多目的地来看,哈莱姆区和芝加哥是最受欢迎的城市之一。本文旨在考察哈莱姆和芝加哥的新黑人的动机和经历,因为这两个城市在美国南部城市和加勒比地区引起了黑人的极大关注。本文认为,黑人涌入哈莱姆区和芝加哥造成了黑人社区内部的种族冲突和白人的抵抗。然而,哈莱姆区和芝加哥的新黑人所面临的所有争议和问题激励他们通过组织起来积极斗争,以找到可行的解决方案。
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引用次数: 0
Masjid as an Institution of Reforming Almajiri Education System: A Policy Option for State Governments in Northern Nigeria 清真寺作为改革Almajiri教育系统的机构:尼日利亚北部各州政府的政策选择
Pub Date : 2023-01-02 DOI: 10.14421/skijic.v5i2.2236
Saidu Ahmad Dukawa, Abbo usman, Umar Jibrilu Gwandu
One of the critical issues bedeviling the Muslim community in Northern Nigeria is the current trend of the Almajiri system of education where children at tender age are made to excruciatingly fend for themselves in the name of search of Islamic knowledge. This has become a source of concern as the children are not only deprived of their basic rights of healthy and decent living, but are also prone to many misdemeanors. Numerous governmental and (non-) faith-based organizations have been struggling to transform the system. This paper highlights the crucial role of Masaajid as a rallying point for Muslims; for prayers, study cycles, holding meetings, conflict resolution, contracting marriages, offering charity, provision of shelter to the destitute, among others. Hence, the paper brings into limelight ways in which Masaajid in Northern Nigeria can be used through zakah and waqf, contribution of philanthropists and other stakeholders in reforming the Almajri system of education through the use of masaajid as alternative school system thereby implementing better ways of eradicating the scourge. The paper concludes that masaajid provide veritable alternatives for result-oriented learning in serene and descent atmosphere devoid of inhumane treatment and in conformity with the pristine teachings of Islam.
困扰尼日利亚北部穆斯林社区的一个关键问题是Almajiri教育体系的当前趋势,在这种趋势下,年幼的儿童被要求以寻求伊斯兰知识的名义痛苦地自生自灭。这已成为一个令人担忧的问题,因为儿童不仅被剥夺了健康和体面生活的基本权利,而且容易犯下许多轻罪。许多政府和(非)信仰组织一直在努力改变这一制度。本文强调了Masaajid作为穆斯林团结点的关键作用;祈祷、学习周期、举行会议、解决冲突、缔结婚姻、提供慈善、为穷人提供住所等。因此,该论文将尼日利亚北部的Masaajid如何通过zakah和waqf、慈善家和其他利益相关者通过将Masaajid作为替代学校系统来改革Almajri教育系统,从而实施更好的根除这一祸害的方法,引人关注。该论文的结论是,在没有不人道待遇的宁静和血统氛围中,马萨吉德为注重结果的学习提供了真正的替代方案,并符合伊斯兰教的原始教义。
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引用次数: 0
The Islam Wasathiyah of KH. Abdurrahman Wahid in the Islamic Political Arena 伊斯兰教的Wasathiyah。阿卜杜勒·拉赫曼·瓦希德在伊斯兰政治舞台上
Pub Date : 2022-12-21 DOI: 10.33086/jic.v4i2.3611
Raha Bistara, Farkhan Fuady
Indonesia as a pluralistic country and has a variety of cultures, ethnicities, races, religions and so on. Making it a pluralistic country and it is important to maintain the unity and integrity of the nation. In dealing with the plurality of the Islamic concept of wasathiyah, it is important to implement it today. Moreover, political issues, especially Islam, will be more complex. Seeing this, Abdurraman Wahid as a Muslim scholar paid attention to creating an atmosphere of peace in the midst of differences. By using qualitative methods and library research approach. This means that this research is a library research, where the data source comes from the library. The analysis used is descriptive and historical analysis, it is useful to provide a clearer picture of the concept of Islam wasathiyah Abdurrahman Wahid. The results of this study found that Abdurrahman Wahid argued that Washatiyah Islam was middle, not extreme. Meanwhile, Abdurrahaman Wahid's Islamic politics is also very relevant to be applied in Indonesia. Even though Indonesia is a plural country that has various religions. To achieve moderate and fair conduct in the life of the nation and state is a mandatory requirement in efforts to maintain peace in Indonesia in particular and world peace in general.Indonesia sebagai negara yang majemuk dan memiliki berbagai macam budaya, suku, ras, agama dan lain sebagainya. Menjadikanya negara yang plural dan penting untuk menjaga kesatuan dan persatuan bangsa. Dalam menghadapi kemajemukan konsep Islam wasathiyah menjadi penting untuk di implementasikan dimasa sekarang. Telebih lagi mengenai permasalahan politik khususnya Islam akan lebih kompleks. Melihat tersebut Abdurraman Wahid sebagai cendekiawan muslim memberikan perhatian untuk menciptakan suasana damai ditengah perbedaan. Dengan menggunakan metode kualiatif dan pendekatan library reaserch. Berarti penelitian ini merupakan penelitian pustaka, yang mana sumber data bersumber dari pustaka. Analisis yang digunakan adalah analisis deskriptif dan historis, hal tersebut berguna untuk memberikan gambaran yang lebih jelas mengenai konsep Islam wasathiyah Abdurrahman Wahid. Hasil penelitian ini menemukan bahwa dipaparkan Abdurrahman Wahid berpendapat bahwa Islam washatiyah merupakan tengah-tengah, tidak bersikap ektrim. Sedangkan Gagasan politik Islam Abdurrahaman wahid juga sangat relevan diterapkan di Indonesia. Walaupun Indonesia sebagai negara plural yang memiliki berbagai agama. Sehingga bersikap moderat dan berlaku adil dalam hidup berbangsa dan bernegara menjadi syarat wajib dalam upaya menjaga perdamaian di Indonesia khususnya dan perdamaian dunia pada umumnya.
印度尼西亚是一个多元化的国家,拥有多种文化、民族、种族、宗教等。使它成为一个多元化的国家,保持国家的统一和完整是很重要的。在处理伊斯兰“wasathiyah”概念的多元性时,重要的是在今天实施它。此外,政治问题,尤其是伊斯兰问题,将变得更加复杂。看到这一点,作为穆斯林学者的阿卜杜拉曼·瓦希德(Abdurraman Wahid)注重在分歧中创造和平的氛围。采用定性方法和图书馆研究法。这意味着这个研究是一个图书馆研究,其中的数据来源来自图书馆。所使用的分析是描述性和历史性的分析,它有助于提供一个更清晰的伊斯兰瓦希德概念的图片。这项研究的结果发现,Abdurrahman Wahid认为wasatiyah伊斯兰教是中间的,而不是极端的。与此同时,瓦希德的伊斯兰政治思想在印尼也很有借鉴意义。尽管印尼是一个多元的国家,有各种各样的宗教。在民族和国家的生活中实现适度和公正的行为是维护印度尼西亚和平乃至世界和平的强制性要求。印度尼西亚sebagai negara yang majemuk dan memiliki berbagai macam budaya, suku, ras, agama dan lain sebagainya。Menjadikanya negara yang复数dan penting untuk menjaga kesatuan dan persatuan bangsa。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。Telebih lagi mengenai permasalahan politik khususnya Islam akan lebih kompleks。Melihat tersebut Abdurraman Wahid sebagai cendekian是一名穆斯林成员,他的名字是perbedaan。登安蒙古纳坎方法的定性研究。Berarti penelitian ini merupakan penelitian pustaka, yang mana sumber data bersumber dari pustaka。分析学家杨迪古纳坎·阿达拉分析学家丹·阿达拉历史学家,他的名字叫阿达尔古纳乌图克,他的名字叫阿卜杜尔赫曼·瓦希德。哈西尔penelitian ini menemukan bahwa dipaparkan Abdurrahman Wahid berpendapat bahwa Islam washatiyah merupakan tengah-tengah, tidak bersikap ektrim。Sedangkan Gagasan politik Islam abdurrahman wahid juga sangat an diterapkan di Indonesia。Walaupun Indonesia sebagai negara复数yang memiliki berbagai agama。这是一种很好的学习方式,它是一种很好的学习方式,它是一种很好的学习方式。
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引用次数: 1
Contribution of the Ansor Youth Movement in the Indonesian National Movement in 1934-1950 安索尔青年运动在1934-1950年印度尼西亚民族运动中的贡献
Pub Date : 2022-12-21 DOI: 10.33086/jic.v4i2.3215
Hartono, A. Subekti
As an NU wing organisation, GP Ansor was born with various dynamics of its long journey. The birth of GP Ansor was inspired by the spirit of nationalism to achieve Indonesian independence. GP Ansor was born with two main missions, namely religious and national missions. This article aims to examine the history of the birth of GP Ansor and his various contributions in the journey of the Indonesian nation. The method used in this research is the historical research method. This method consists of, Heuristics, Source Criticism, Interpretation and Historiography. The sources used in this research are scientific articles, archives, documents, books, newspapers, thesis and other relevant sources. These sources are analysed and studied in depth to obtain a clearer picture. The results of this study concluded that GP Ansor is an organisation that has a major contribution to the Indonesian national movement. GP Ansor made various efforts to win and defend Indonesia's independence.  These efforts were carried out intensively, consistently and continuously as a tangible proof of GP Ansor's contribution in fulfilling his national mission.Sebagai organisasi sayap NU, GP Ansor lahir dengan berbagai dinamika perjalanannya yang panjang. Kelahiran GP Ansor diilhami oleh semangat nasionalisme untuk meraih kemerdekaan Indonesia. GP Ansor lahir dengan mengemban dua misi utama yakni misi keagamaan dan kebangsaan. Artikel ini bertujuan untuk menelisik sejarah kelahiran GP Ansor dan berbagai kontribusinya dalam perjalanan bangsa Indonesia. Metode yang digunakan dalam penelitian ini adalah metode penelitian sejarah. Metode ini terdiri atas, Heuristik, Kritik Sumber, Intepretasi dan Historiografi. Sumber-Sumber yang digunakan dalam penelitian ini adalah artikel ilmiah, arsip, dokumen, buku, surat kabar, skripsi dan sumber-sumber lain yang relevan. Sumber-sumber tersebut dianalisi dan dikaji secara mendalam untuk memperoleh gambaran yang lebih jelas. Hasil penelitian ini disimpulkan bahwa GP Ansor adalah organisasi yang memiliki kontribusi besar dalam pergerakan kebangsaan Indonesia. GP Ansor melakukan berbagai upaya di dalam merebut dan mempertahankan kemerdekaan Indonesia. Upaya tersebut dilakukan secara intensif, konsisten dan berkesinambungan sebagai bukti nyata kontribusi GP Ansor dalam menjalankan misi kebangsaannya. 
作为一个NU wing组织,GP Ansor在其漫长的旅程中诞生了各种动态。GP Ansor的诞生是受到民族主义精神的启发,以实现印度尼西亚的独立。GP Ansor生来就肩负着两个主要使命,即宗教使命和国家使命。本文旨在探讨GP Ansor的诞生历史,以及他在印尼民族发展历程中的各种贡献。本研究采用的方法是历史研究法。这种方法包括启发式、来源批评、解释和史学。本研究使用的资料来源是科学文章、档案、文件、书籍、报纸、论文和其他相关资料。对这些来源进行了深入的分析和研究,以获得更清晰的画面。这项研究的结果表明GP Ansor是一个对印度尼西亚民族运动有重大贡献的组织。GP Ansor为赢得和捍卫印度尼西亚的独立做出了各种努力。这些努力是集中、一贯和持续地进行的,这是安索尔医生在履行其国家使命方面所作贡献的具体证明。Sebagai组织说,NU, GP Ansor lahir dengan berbagai dinamika perjalanannya yang panjang。Kelahiran GP Ansor diilhami oleh semangat民族主义untuk meraih kemerdekaan Indonesia。GP Ansor lahir dengan mengban dua misi utama yakni misi keagamaan dan kebangsaan。Artikel ini bertujuan untuk menelisik sejarah kelahiran GP Ansor dan berbagai kontribuya dalam perjalanan bangsa印度尼西亚。Metode yang digunakan dalam penelitian ini adalah Metode penelitian sejarah。参考文献,启发式,批判,解释和史学。尼大利亚、阿利米亚、阿西普、多库门、布库、苏拉特、卡巴、斯克里普西、尼大利亚、尼大利亚、尼大利亚、尼大利亚。夏天-夏天的teresbut dianalisi dan dikaji secara mendalam untuk memperoleh gambaran yang lebih jelas。Hasil penelitian ini dispulpulkan bahwa GP Ansor adalah organisas yang memiliki kontribusi besar dalam pergerakan kebangsaan Indonesia。GP Ansor melakukan berbagai upaya di dalam merebut dan mepertahankan kemerdekaan印度尼西亚。Upaya tersebut dilakukan secara强度,持续的dan berkesinambungan sebagai bukti nyata kontribusi GP Ansor dalam menjalankan misi kebangsaannya。
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引用次数: 0
Comparative Study of Hamka and Quraish Shihab's Interpretation: Application of Gadamer's Hermeneutics in Qs. Al-Maidah [5]: 51 哈姆卡与古莱什·希哈卜解释之比较研究:伽达默尔解释学在《Qs》中的应用。科学通报[5]:51
Pub Date : 2022-10-30 DOI: 10.33086/jic.v4i2.3584
I'syatul Luthfi, Raisa Zuhra Salsabila Awaluddin, Safri Nurjannah, Moh. Isbat Alfan Ghoffari
Hamka and Quraish Shihab have a different understanding of the interpretation of QS. al-Maidah [51]. Hamka interprets this verse as an absolute prohibition of making non-Muslims as leaders. While Quraish Shihab interprets this verse not as an absolute prohibition, so that Quraish Shihab argues may make non-Muslims as leaders with certain conditions. This article will analyze the factors causing the differences in their interpretations with Gadamer's hermeneutic approach. Gadamer's hermeneutics is chosen because for Gadamer the result of understanding or interpretation is strongly influenced by the author's pre-understanding and context. In analyzing an interpretation, Gadamer considers four things, namely Consciousness Influenced by History, Pre-understanding, Hermeneutic Circle and assimilation and Application. After analyzing the interpretations of Hamka and Quraish Shihab using Gadamer's Hermeneutics theory, it can be concluded that the differences in their interpretations are influenced by the context of their lives and different educational backgrounds. Hamka lived when political relations in Indonesia between Muslims and non-Muslims were tense. Meanwhile, Quraish Shihab lived when politics in Indonesia was no longer heated and the lives of Muslims and non-Muslims in Indonesia were harmonious. Analysis of interpretation by considering the author's horizon encourages the creation of objectivity in assessing a work of interpretation.Hamka dan Quraish Shihab memiliki pemahaman yang berbeda mengenai penafsiran QS. al-Maidah [51]. Hamka menafsirkan ayat ini sebagai larangan mutlak menjadikan non-Muslim sebagai pemimpin. Sedangkan Quraish Shihab menafsirkan ayat ini bukan sebagai larangan mutlak, sehingga Quraish Shihab berpendapat boleh menjadikan non-Muslim sebagai pemimpin dengan syarat tertentu. Artikel ini akan menganalisis faktor-faktor penyebab perbedaan penafsiran mereka dengan pendekatan hermeneutika Gadamer. Hermeneutika Gadamer dipilih karena bagi Gadamer hasil pemahaman atau  interpretasi sangat di pengaruhi oleh pra-pemahaman dan konteks pengarang. Dalam menganalisis sebuah interpretasi, Gadamer mempetimbangkan empat hal, yaitu Consciousness Influenced by History, Pre-understanding, Hermeneutic Circle and assimilation and Application. Setelah menganalisis penafsiran Hamka dan Quraish Shihab menggunakan teori Hermeneutika Gadamer dapati disimpulkan bahwa perbedaan penafsiran mereka dipengaruhi oleh  konteks kehidupn dan backroug pendidikan yang berbeda. Hamka hidup saat hubungan politik di Indonesia antar Muslim dan non-Muslim tengah tegang. Sedangkan Quraish Shihab hidup di saat politik di Indonesia tidak lagi memanas dan kehidupan muslin dan non-muslim di Indonesia sudah harmonis. Analisis penafsiran dengan mempertimbangkan horizon pengarang mendorong terciptanya objektif dalam menilai sebuah karya tafsir.
Hamka和Quraish Shihab对QS的解释有不同的理解。al-Maidah[51]。哈姆卡将这节经文解释为绝对禁止让非穆斯林担任领袖。虽然古莱什什叶派并不认为这节经文是绝对禁止的,所以古莱什什叶派认为可以在一定条件下让非穆斯林成为领袖。本文将运用伽达默尔的解释学方法,分析二者解释差异的原因。之所以选择伽达默尔的解释学,是因为对伽达默尔来说,理解或解释的结果受到作者的预理解和语境的强烈影响。在分析解释时,伽达默尔考虑了四个方面,即受历史影响的意识、预理解、解释学循环和同化与应用。运用伽达默尔的解释学理论对哈姆卡和库莱什·希哈卜的诠释进行分析,可以看出他们的诠释差异是受生活语境和教育背景的影响。哈姆卡生活在印尼穆斯林和非穆斯林之间的政治关系紧张的时期。与此同时,Quraish Shihab生活在印度尼西亚政治不再激烈,印度尼西亚穆斯林和非穆斯林生活和谐的时代。通过考虑作者的视域对口译进行分析,有助于在评价口译作品时创造客观性。Hamka dan Quraish Shihab memiliki pemahaman yang berbeda mengenai penafsiran QS。al-Maidah[51]。Hamka menafsirkan ayat ini sebagai larangan mutlak menjadikan非穆斯林sebagai pemimpin。Sedangkan quaish Shihab menafsirkan ayat ini bukan sebagai larangan mutlak, sehinga quaish Shihab berpendapat boleh menjadikan非穆斯林sebagai pemimpin dengan syarat tertentu。阿蒂克尔尼是一种动态分析因子-因子-因子分析因子,是一种动态分析因子,是一种动态分析因子。解释学:Gadamer dipilih karena bagi Gadamer hasil pemahaman atau interpretasi sangat di pengaruhi oleh pra-pemahaman dan konteks pengarang。达拉姆理论分析与阐释,伽达默尔理论分析与阐释,历史影响下的雅图意识,预理解,解释学循环与同化与应用。Setelah menganalis penafsiran Hamka dan Quraish Shihab menggunakan teori Hermeneutika Gadamer dapati dispulkan bahwa perbedaan penafsiran mereka dipengaruhi konteks kehidupn danbackdididikan yang berbeda。Hamka hidup saat hubungan politik di Indonesia,穆斯林和非穆斯林。Sedangkan Quraish Shihab hidup di saat politik di Indonesia, hidak lagi memanas, kehidupan穆斯林,kehidupan非穆斯林,sudah harmonis。分析pensiran denan成员pertimbangkan地平线pengarang mendodong的目标是dalam menilai sebuah karya tafsir。
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引用次数: 0
Declining Muslim Religious Levels in the Middle East and North Africa Region 中东和北非地区穆斯林宗教水平下降
Pub Date : 2022-10-30 DOI: 10.33086/jic.v4i2.3745
Tasya Rachmadila Ramadhani, I. Anshori
At present it seems that the religiousness of Muslims is decreasing more and more. This can be seen from the increasing number of Muslims with liberal views and also by the increasing number of atheism, especially in the Middle East and North Africa. The causes and how the decline in the quality of reverberation, especially in areas where the majority are Muslim, will be discussed in this article. This research will use the literature study method by looking for various sources of available statistical data and surveys. Even though the countries in the region are Islamic countries, the research results show that even though the number of Muslim populations is increasing every year, the religiousness of the people in the region has decreased dramatically, especially after the end of the Arab Spring in 2011.Di masa sekarang tampaknya kereligiusan umat muslim semakin lama semakin menurun. Hal ini dapat terlihat dari semakin banyaknya umat muslim yang berpandangan liberal dan juga dengan meningkatnya jumlah ateisme khususnya di kawasan timur tengah dan afrika utara. Penyebab dan bagaimana turunnya kualitas bergama khususnya di kawasan yang mayoritas beragama islam tersebut akan menjadi pembahasan dalam artikel ini. Penelitian ini akan menggunakan metode studi literatur dengan mencari berbagai sumber data statistik dan survei yang telah tersedia. Walaupun negara-negara di kawasan tersebut adalah negara islam, hasil penelitian menunjukkan bahwa meskipun jumlah populasi umat muslim setiap tahunnya semakin bertambah banyak, tetapi kereligiusan masyarakat di kawasan tersebut semakin menurun secara dramatis terutama setelah berakhirnya arab spring pada tahun 2011.
目前,穆斯林的宗教性似乎越来越弱。这可以从越来越多的持自由主义观点的穆斯林和越来越多的无神论中看出,特别是在中东和北非。本文将讨论混响质量下降的原因和原因,特别是在穆斯林占多数的地区。本研究将采用文献研究法,通过寻找各种可用的统计数据和调查来源。尽管该地区的国家都是伊斯兰国家,但研究结果表明,尽管穆斯林人口数量每年都在增加,但该地区人民的宗教信仰却急剧下降,尤其是在2011年阿拉伯之春结束后。Di masa sekarang tampaknya kereligiusan umat muslim semakin lama semakin menurun。我是穆斯林,我是自由主义者,我是自由主义者,我是自由主义者,我是自由主义者,我是自由主义者,我是自由主义者。Penyebab dan bagaimana turunnya kualitas bergama khususnya di kawasan yang mayoritas beragama islam tersebut akan menjadi pembahasan dalam artikel ini。Penelitian, ini akan, menggunakan,方法,研究文献,dengan menari, berbagai,数量数据,统计,调查,yang telet . j。2011年阿拉伯之春,阿拉伯之春,阿拉伯之春,阿拉伯之春,阿拉伯之春,阿拉伯之春。
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Sunan Kalijaga International Journal of Islamic Civilization
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