Pub Date : 2020-08-27DOI: 10.30829/JUSPI.V4I1.7926
Suryadi Nasution
This research aims to identify the Islamic unity movement in the North Sumatera in the field education, preaching, culture, and society environment. The research approach of this study uses case study to describe the development of Islamic Unity in the north sumatera. Techniques for collecting data uses observation, interview, and documentation by gathering the observation result, reduction, data description and result discussion. Commonly the Islamic Unity Movement is divided into two part, first, preaching (Da’wah) movement through the distribution of Islamic Unity’s bulletins in once a fortnight. Second, the establishment of zakat center community that serving distribution of zakat community and giving scholarship in 15% from zakat, infaq and shadaqah’s income.
{"title":"Persis: Pergerakan Dakwah di Kota Medan Tahun 2010-2015","authors":"Suryadi Nasution","doi":"10.30829/JUSPI.V4I1.7926","DOIUrl":"https://doi.org/10.30829/JUSPI.V4I1.7926","url":null,"abstract":"This research aims to identify the Islamic unity movement in the North Sumatera in the field education, preaching, culture, and society environment. The research approach of this study uses case study to describe the development of Islamic Unity in the north sumatera. Techniques for collecting data uses observation, interview, and documentation by gathering the observation result, reduction, data description and result discussion. Commonly the Islamic Unity Movement is divided into two part, first, preaching (Da’wah) movement through the distribution of Islamic Unity’s bulletins in once a fortnight. Second, the establishment of zakat center community that serving distribution of zakat community and giving scholarship in 15% from zakat, infaq and shadaqah’s income.","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"93 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-08-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131932300","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 : 2020-08-21DOI: 10.30829/JUSPI.V4I1.7927
M. Fadli
This article aims to review the struggle of Islamic political parties during the guided democracy era. The research method used is historical with a literature study approach. The results of the study explain that in Indonesia's history, records regarding the democratic order that brought President Soekarno to the top of his highest government, namely from 1957 to 1965. The role of Indonesian democracy did not only decline but almost changed to become a dictator. In the end, Soekarno's guided democracy idea was responsive from Indonesian political activists, including from Islamic political parties. Soekarno's idea, the Islamic political party pursued a two-sided path, one side firmly rejected and one side supported it. This difference in interests has brought the two camps into a political struggle during the guided democracy era. The contra group represented by Masyumi got the impact of their ideology with the dissolution of this party. Meanwhile, support groups such as NU even gained political triumph during the guided democracy era. Artikel ini bertujuan mengulas kembali tentang pergumulan partai politik Islam masa demokrasi terpimpin. Metode penelitian yang digunakan adalah historis dengan pendekatan studi pustaka. Hasil penelitian menjelaskan dalam sejarah Indonesia mencatat mengenai tatanan demokrasi yang membawa presiden Soekarno ke puncak pemerintahan tertingginya, yakni pada masa 1957 hingga 1965. Peranan demokrasi Indonesia tidak hanya menurun, melainkan hampir saja berganti menjadi diktator. Pada akhirnya gagasan demokrasi terpimpin Soekarno memunculkan responsif dari para penggiat politik Indonesia, termasuk dari partai politik Islam. Dalam menanggapi gagasan Soekarno, partai politik Islam menempuh jalan bersibak dua, satu sisi menolak tegas dan satu sisi mendukungnya. Perbedaan kepentingan ini telah membawa kedua kubu ke dalam pergumulan politik pada masa demokrasi terpimpin. Kelompok kontra yang diwakili oleh Masyumi mendapat imbas dari ideologi mereka dengan dibubarkannya partai ini. Sedangkan kelompok pendukung seperti NU malah mendapatkan kejayaan politik pada masa demokrasi terpimpin.
本文旨在回顾伊斯兰政党在引导民主时代的斗争。使用的研究方法是历史文献研究法。研究结果解释说，在印度尼西亚的历史上，关于民主秩序的记录将总统苏加诺带到他的最高政府的顶部，即从1957年到1965年。印尼民主的作用不仅下降，而且几乎变成了独裁者。最终，苏加诺的引导民主理念得到了印尼政治活动家的回应，包括伊斯兰政党。苏加诺的主张，伊斯兰政党奉行两边倒的道路，一方坚决反对，一方支持。这种利益差异使两个阵营在引导民主时代陷入了政治斗争。以Masyumi为代表的反政府组织随着该党的解散而受到其意识形态的影响。与此同时，在引导民主主义时代，像NU这样的支持团体甚至取得了政治上的胜利。Artikel ini bertujuan mengulas kembali tentan pergumulan partai political Islam masa democratic krasin(伊斯兰民主主义)。[中文]:[方法]，[方法]，[方法]，[方法]。印尼总统苏加诺在1957年至1965年担任印尼总理。Peranan democrasasindonesia(印尼民主国家)，melainkan hampir saja berganti menjadi(印尼独裁者)。苏加诺是印尼的民主领袖，也是伊斯兰的民主领袖。Dalam menanggapi gagasan suekarno，部分政治伊斯兰教menenpuh jalan bersibak dua, satu sisi menolak tegas和satu sisi mendukungnya。Perbedaan和Perbedaan一直保持着一种团结的精神，那就是团结的精神，团结的政治，团结的民主。Kelompok kontra yang diwakili oleh Masyumi mendapat imbas dari意识形态mereka dengan dibubarkannya partai ini。我想我的政治是民主的，我的政治是民主的。
{"title":"Pergumulan Partai Politik Islam Pada Masa Demokrasi Terpimpin: Masyumi Tumbang, NU Melenggang, PSII Bimbang","authors":"M. Fadli","doi":"10.30829/JUSPI.V4I1.7927","DOIUrl":"https://doi.org/10.30829/JUSPI.V4I1.7927","url":null,"abstract":"This article aims to review the struggle of Islamic political parties during the guided democracy era. The research method used is historical with a literature study approach. The results of the study explain that in Indonesia's history, records regarding the democratic order that brought President Soekarno to the top of his highest government, namely from 1957 to 1965. The role of Indonesian democracy did not only decline but almost changed to become a dictator. In the end, Soekarno's guided democracy idea was responsive from Indonesian political activists, including from Islamic political parties. Soekarno's idea, the Islamic political party pursued a two-sided path, one side firmly rejected and one side supported it. This difference in interests has brought the two camps into a political struggle during the guided democracy era. The contra group represented by Masyumi got the impact of their ideology with the dissolution of this party. Meanwhile, support groups such as NU even gained political triumph during the guided democracy era. Artikel ini bertujuan mengulas kembali tentang pergumulan partai politik Islam masa demokrasi terpimpin. Metode penelitian yang digunakan adalah historis dengan pendekatan studi pustaka. Hasil penelitian menjelaskan dalam sejarah Indonesia mencatat mengenai tatanan demokrasi yang membawa presiden Soekarno ke puncak pemerintahan tertingginya, yakni pada masa 1957 hingga 1965. Peranan demokrasi Indonesia tidak hanya menurun, melainkan hampir saja berganti menjadi diktator. Pada akhirnya gagasan demokrasi terpimpin Soekarno memunculkan responsif dari para penggiat politik Indonesia, termasuk dari partai politik Islam. Dalam menanggapi gagasan Soekarno, partai politik Islam menempuh jalan bersibak dua, satu sisi menolak tegas dan satu sisi mendukungnya. Perbedaan kepentingan ini telah membawa kedua kubu ke dalam pergumulan politik pada masa demokrasi terpimpin. Kelompok kontra yang diwakili oleh Masyumi mendapat imbas dari ideologi mereka dengan dibubarkannya partai ini. Sedangkan kelompok pendukung seperti NU malah mendapatkan kejayaan politik pada masa demokrasi terpimpin.","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"112 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128011520","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 : 2020-08-21DOI: 10.30829/JUSPI.V4I1.7786
M. Ridho
In writing this article, an understanding of the epidemic, year, and Covid-19 will be presented. Global understanding and the difference between plague and year. In this article, we will discuss how the plague occurred in the past, namely during the Caliphate of Umar bin Khattab, in particular. The purpose of this article is to seek wisdom and relevance in the history of the past, nature in facing outbreaks which can later be used as a solution in dealing with the outbreak, especially in dealing with Covid-19 and generally for dealing with future outbreaks. The characteristics of this study are to present the flow of the outbreak and its handling during Umar bin Khattab's time, then present the handling of the Covid-19 pandemic at this time. The research method used is ethnographic method and case study, namely action research of a group and cases that occur.
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Pub Date : 2020-07-28DOI: 10.30829/JUSPI.V4I1.6949
F. Nasrullah
The politics of discrimination applied by the Iranian government both politically and religiously became the beginning of the emergence of the Kurdish resistance movement towards political policies, one of which resistance arose after the 1979 Iranian revolution. This writing aims to analyze the ethnic conditions of Iran's Kurds after the 1979 Iranian Revolution. Historical methods, Political approach as well as descriptive-analysis can be concluded that the existence of the Iranian revolution did indeed result in victory in the struggle against the Shah Reza Pahlevi regime and carried Islamic symbols. However, in reality the victory brought a separate problem for the early administration in Iran due to the emergence of several ethnic communities in the Iranian region who wanted a concession in the form of cultural autonomy and political concessions on the national scene.
{"title":"Etnis Kurdi Iran dan Revolusi Islam 1979 M","authors":"F. Nasrullah","doi":"10.30829/JUSPI.V4I1.6949","DOIUrl":"https://doi.org/10.30829/JUSPI.V4I1.6949","url":null,"abstract":"The politics of discrimination applied by the Iranian government both politically and religiously became the beginning of the emergence of the Kurdish resistance movement towards political policies, one of which resistance arose after the 1979 Iranian revolution. This writing aims to analyze the ethnic conditions of Iran's Kurds after the 1979 Iranian Revolution. Historical methods, Political approach as well as descriptive-analysis can be concluded that the existence of the Iranian revolution did indeed result in victory in the struggle against the Shah Reza Pahlevi regime and carried Islamic symbols. However, in reality the victory brought a separate problem for the early administration in Iran due to the emergence of several ethnic communities in the Iranian region who wanted a concession in the form of cultural autonomy and political concessions on the national scene.","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132830689","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 : 2020-07-20DOI: 10.30829/JUSPI.V4I1.7251
Zaid Munawar
Artikel ini mengkaji pengelolaan pajak di Kerajaan Mataram Islam masa Sultan Agung, 1613-1645 M. Penelitian ini merupakan penelitian kualitatif dengan pendekatan sejarah. Hasil penelitian menunjukkan bahwa terdapat beberapa bentuk pengelolaan pajak yang dilakukan di Kerajaan Mataram Islam. Pertama, mengatur birokrasi kepengurusan pajak yang didasarkan pada sistem perwilayahan. Di pusat kerajaan pengelolaan pajak diawasi oleh raja secara langsung, di wilayah negara agung dikelola oleh pejabat dari tingkat bekel, demang, bupati, wedana, hingga patih, di wilayah mancanegara dikelola oleh Tumenggung, dan di wilayah pasisiran dikelola oleh Syahbandar. Kedua, menentukan jenis dan besaran pajak yang harus diserahkan kepada kerajaan, seperti pajak penduduk, pajak tanah, pajak upeti, dan pajak bea cukai barang dan jasa. Ketiga, membentuk lembaga keuangan kerajaan, yaitu wedana gedung kiwa dan wedana gedung tengen untuk mengurusi pemasukan kerajaan. Keempat, mengatur arus distribusi kekayaan kerajaan untuk menggaji para pekerja istana, memberi modal usaha kepada petani, mendukung peperangan, dan membeli barang-barang kebutuhan istana.
本文回顾了公元前1613-1645年苏丹大时代马塔兰伊斯兰王国的税收管理。研究表明，在伊斯兰马塔兰王国进行了某种形式的税收管理。首先，建立一个基于县制度的税务管理官僚机构。在王国的中心，税务管理由国王直接监督，在伟大国家的领土上，由基层、港务局、摄政王、魏丹纳等行政官员管理，直到国家的各个角落由矿场管理，由商人管理，在沙漠地区由商人管理。第二，确定向王国提交的税的类型和种类，如公民税、土地税、税、税和货物和服务税。第三，建立皇家金融机构，即kiwa building wedana，和tenen building wedana，以管理王室收入。第四，管理帝国财富的流动，雇佣宫廷工人，为农民提供资本，支持战争，购买宫廷用品。
{"title":"Pengelolaan Pajak di Kerajaan Mataram Islam Masa Sultan Agung, 1613-1645 M","authors":"Zaid Munawar","doi":"10.30829/JUSPI.V4I1.7251","DOIUrl":"https://doi.org/10.30829/JUSPI.V4I1.7251","url":null,"abstract":"Artikel ini mengkaji pengelolaan pajak di Kerajaan Mataram Islam masa Sultan Agung, 1613-1645 M. Penelitian ini merupakan penelitian kualitatif dengan pendekatan sejarah. Hasil penelitian menunjukkan bahwa terdapat beberapa bentuk pengelolaan pajak yang dilakukan di Kerajaan Mataram Islam. Pertama, mengatur birokrasi kepengurusan pajak yang didasarkan pada sistem perwilayahan. Di pusat kerajaan pengelolaan pajak diawasi oleh raja secara langsung, di wilayah negara agung dikelola oleh pejabat dari tingkat bekel, demang, bupati, wedana, hingga patih, di wilayah mancanegara dikelola oleh Tumenggung, dan di wilayah pasisiran dikelola oleh Syahbandar. Kedua, menentukan jenis dan besaran pajak yang harus diserahkan kepada kerajaan, seperti pajak penduduk, pajak tanah, pajak upeti, dan pajak bea cukai barang dan jasa. Ketiga, membentuk lembaga keuangan kerajaan, yaitu wedana gedung kiwa dan wedana gedung tengen untuk mengurusi pemasukan kerajaan. Keempat, mengatur arus distribusi kekayaan kerajaan untuk menggaji para pekerja istana, memberi modal usaha kepada petani, mendukung peperangan, dan membeli barang-barang kebutuhan istana.","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129925395","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 : 2019-07-05DOI: 10.30829/JUSPI.V3I1.1733
Vita Ery Oktaviyani
Artikel ini membahas mengenai sejarah Islam di Afrika Utara dan bagaimana keberadaan umat muslim di Afrika Utara. Saat era kejayaan Islam di Spanyol berakhir, masyarakat muslim di Afrika Utara justru memasuki tahap perkembangan baru. Perkembangan Islam di Afrika Utara mempengaruhi perkembangan politik dan pemerintahan, ekonomi, sosial, budaya, ilmu pengetahuan, teknologi, dan arsitektur, serta perkembangan peradaban Islam di Afrika Utara dan hubungannya dengan Andalusia.Kata Kunci: Islam, Afrika Utara, Peradaban Islam
{"title":"Islam di Afrika Utara","authors":"Vita Ery Oktaviyani","doi":"10.30829/JUSPI.V3I1.1733","DOIUrl":"https://doi.org/10.30829/JUSPI.V3I1.1733","url":null,"abstract":"Artikel ini membahas mengenai sejarah Islam di Afrika Utara dan bagaimana keberadaan umat muslim di Afrika Utara. Saat era kejayaan Islam di Spanyol berakhir, masyarakat muslim di Afrika Utara justru memasuki tahap perkembangan baru. Perkembangan Islam di Afrika Utara mempengaruhi perkembangan politik dan pemerintahan, ekonomi, sosial, budaya, ilmu pengetahuan, teknologi, dan arsitektur, serta perkembangan peradaban Islam di Afrika Utara dan hubungannya dengan Andalusia.Kata Kunci: Islam, Afrika Utara, Peradaban Islam","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127949612","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 : 2019-07-01DOI: 10.30829/JUSPI.V3I1.4025
Siti Hadija Mohd
In the modern and post-modern world, we have loosely used the term humanism to describe many subjects and the use has been too broad for its specificity and objectivity to be precisely comprehended. In fact, at many points, it has lost positivity in light of discussion within the current century. The term humanism or humanist came from the 15th-century Italian academic world to describe the process of teaching and learning of art and literature between teachers and students. It is very interesting to find out that both the ancient Greeks-Romans and the early modern European use of the concept of humanism was very much in order to detach from the rising of scientific and empirical processes, as well as the rise of modern knowledge. Either way, the point attempted to be broken here is the fact that the early history and use of the concept of modernism had completely nothing to do with the detachment of religion or a divine influence from human life and choice. Humanism in both ancient Roman and middle-age European had little or no correlation with trying to steer clear neither from any religious influence nor from trying to be modernized with new knowledge from the scientific world. Humanity and humanism in Islam shall be limited to the recognition of human rights, effort, kindness, generosity, being productive and giving benefits to others in the society, instead of having the limitless and boundless definition, which has become meaningless.Keywords: Secular humanism, Islamic humanism, ideology.
{"title":"Secular Humanism and Islamic Humanism – Is there a Common Ground?","authors":"Siti Hadija Mohd","doi":"10.30829/JUSPI.V3I1.4025","DOIUrl":"https://doi.org/10.30829/JUSPI.V3I1.4025","url":null,"abstract":"In the modern and post-modern world, we have loosely used the term humanism to describe many subjects and the use has been too broad for its specificity and objectivity to be precisely comprehended. In fact, at many points, it has lost positivity in light of discussion within the current century. The term humanism or humanist came from the 15th-century Italian academic world to describe the process of teaching and learning of art and literature between teachers and students. It is very interesting to find out that both the ancient Greeks-Romans and the early modern European use of the concept of humanism was very much in order to detach from the rising of scientific and empirical processes, as well as the rise of modern knowledge. Either way, the point attempted to be broken here is the fact that the early history and use of the concept of modernism had completely nothing to do with the detachment of religion or a divine influence from human life and choice. Humanism in both ancient Roman and middle-age European had little or no correlation with trying to steer clear neither from any religious influence nor from trying to be modernized with new knowledge from the scientific world. Humanity and humanism in Islam shall be limited to the recognition of human rights, effort, kindness, generosity, being productive and giving benefits to others in the society, instead of having the limitless and boundless definition, which has become meaningless.Keywords: Secular humanism, Islamic humanism, ideology.","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128742530","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 : 2019-07-01DOI: 10.30829/JUSPI.V3I1.3801
Muhammad Lukman, A. Nasution, Nurhasanah Bakhtiar
Penelitian ini bertujuan untuk mengetahui sejauh mana dampak revolusi Islam terhadap kondisi sosial masyarakat Arab. Islam pada zaman Nabi Muhammad SAW dan para sahabatnya adalah perkembangan puncak yang tampak dari kemurnian Islam itu sendiri. Penelitian ini memfokuskan pada pengembangan pendidikan Islam di masa Rasullulah SAW dengan menggunakan pendekatan kualitatif, menerapkan metode analisis isi. Revolusi Islam membawa pengaruh besar terhadap kondisi sosial masyarakat Arab yaitu pembinaan di bidang pendidikan sosial yang dijiwai oleh ajaran Islam dan merupakan cerminan dari sinar tauhid.Kata Kunci: Revolusi Islam, pendidikan Islam, kondisi sosial, masyarakat Arab.
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Pub Date : 2019-07-01DOI: 10.30829/JUSPI.V3I1.4337
Fadhlu Rahman, Anas Amarulloh
Paradigma sains positivis berasumsi bahwa pengetahuan yang tak dapat diverifikasi secara empiris tidak bermakna, sehingga secara tidak langsung sains positivis mereduksi sistem pengetahuan dan membatasinya pada sesuatu yang bersifat fisik. Dampaknya adalah pengetahuan haus akan pencarian kebenaran sejati, karena pada sejarahnya secara alami manusia sebagai pencari ilmu tak dapat terlepas dari kesakralan yang berstatus metafisik. Sains Islam menjadi antitesis dari keadaan sains modern. Para ilmuan Islam mendasari proses pencarian ilmunya pada diri yang absolut (Tuhan), sehingga sains dianggap sebagai sebuah sistem penyingkap tabir penghalang pengetahuan Tuhan sekaligus mampu menjadi kiblat pengetahuan sedunia. Tulisan ini berusaha menunjukan kemungkinan-kemungkinan sains secara potensial untuk kembali kepada realitas abadi dengan cara menunjukan fakta-fakta sejarah sains Islam berbasiskan metode historis pada abad pertengahan, serta menjadikannya pijakan kritik pada sains modern. Ini sehingga dapat disimpulkan bahwa sains secara potensial dapat berkembang sekaligus kembali pada realitas yang abadi.Kata Kunci: Sains Islam, sakralitas, sejarah.
{"title":"Sakralitas Sains Islam: Studi Historis Sains Islam Abad Pertengahan dan Sains Modern","authors":"Fadhlu Rahman, Anas Amarulloh","doi":"10.30829/JUSPI.V3I1.4337","DOIUrl":"https://doi.org/10.30829/JUSPI.V3I1.4337","url":null,"abstract":"Paradigma sains positivis berasumsi bahwa pengetahuan yang tak dapat diverifikasi secara empiris tidak bermakna, sehingga secara tidak langsung sains positivis mereduksi sistem pengetahuan dan membatasinya pada sesuatu yang bersifat fisik. Dampaknya adalah pengetahuan haus akan pencarian kebenaran sejati, karena pada sejarahnya secara alami manusia sebagai pencari ilmu tak dapat terlepas dari kesakralan yang berstatus metafisik. Sains Islam menjadi antitesis dari keadaan sains modern. Para ilmuan Islam mendasari proses pencarian ilmunya pada diri yang absolut (Tuhan), sehingga sains dianggap sebagai sebuah sistem penyingkap tabir penghalang pengetahuan Tuhan sekaligus mampu menjadi kiblat pengetahuan sedunia. Tulisan ini berusaha menunjukan kemungkinan-kemungkinan sains secara potensial untuk kembali kepada realitas abadi dengan cara menunjukan fakta-fakta sejarah sains Islam berbasiskan metode historis pada abad pertengahan, serta menjadikannya pijakan kritik pada sains modern. Ini sehingga dapat disimpulkan bahwa sains secara potensial dapat berkembang sekaligus kembali pada realitas yang abadi.Kata Kunci: Sains Islam, sakralitas, sejarah.","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126604525","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}
Penelitian ini dilakukan di Desa Alam Panjang Kecamatan Rumbio Jaya Kabupaten Kampar. Tujuan dari penelitian ini adalah untuk mengetahui nilai-nilai Islam dan kearifan lokal masyarakat Melayu dari tradisi Mandi Balimau Kasai menurut adat Kampar. Penelitian ini adalah penelitian survey, yaitu peneliti turun ke lapangan dan melakukan wawancara. Cara pengambilan sampelnya dengan Purposive Sampling. Instrumen data adalah observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukkan keistimewaan Mandi Balimau Kasai merupakan acara adat yang mengandung nilai sakral yang khas. Mandi Balimau Kasai memiliki nilai-nilai Islam diantaranya sebagai wujud rasa syukur menyambut bulan Ramadhan karena telah diberikan nikmat oleh Allah, serta sebagai acara mensucikan diri secara zahiriyah. Mandi Balimau Kasai juga sebagai sarana silaturrahmi memperkuat rasa persaudaraan sesama muslim dengan saling mengunjungi dan meminta maaf kepada sesama. Tetapi, ajang yang semula dijadikan penyucian diri berubah makna menjadi ajang cari jodoh dan mandi bersama pasangan yang bukan mahram.Kata Kunci: Mandi Balimau Kasai, tradisi, kearifan lokal, nilai-nilai Islam.
{"title":"Kearifan Lokal dalam Tradisi Mandi Balimau Kasai: Peran Pemangku Adat untuk Menjaga Nilai-nilai Islam di Desa Alam Panjang Kec. Rumbio Jaya Kab. Kampar Prov. Riau","authors":"Razali Pebrianto, Heri Saputra, Nurhasanah Bakhtiar","doi":"10.30829/JUSPI.V3I1.3172","DOIUrl":"https://doi.org/10.30829/JUSPI.V3I1.3172","url":null,"abstract":"Penelitian ini dilakukan di Desa Alam Panjang Kecamatan Rumbio Jaya Kabupaten Kampar. Tujuan dari penelitian ini adalah untuk mengetahui nilai-nilai Islam dan kearifan lokal masyarakat Melayu dari tradisi Mandi Balimau Kasai menurut adat Kampar. Penelitian ini adalah penelitian survey, yaitu peneliti turun ke lapangan dan melakukan wawancara. Cara pengambilan sampelnya dengan Purposive Sampling. Instrumen data adalah observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukkan keistimewaan Mandi Balimau Kasai merupakan acara adat yang mengandung nilai sakral yang khas. Mandi Balimau Kasai memiliki nilai-nilai Islam diantaranya sebagai wujud rasa syukur menyambut bulan Ramadhan karena telah diberikan nikmat oleh Allah, serta sebagai acara mensucikan diri secara zahiriyah. Mandi Balimau Kasai juga sebagai sarana silaturrahmi memperkuat rasa persaudaraan sesama muslim dengan saling mengunjungi dan meminta maaf kepada sesama. Tetapi, ajang yang semula dijadikan penyucian diri berubah makna menjadi ajang cari jodoh dan mandi bersama pasangan yang bukan mahram.Kata Kunci: Mandi Balimau Kasai, tradisi, kearifan lokal, nilai-nilai Islam.","PeriodicalId":443274,"journal":{"name":"JUSPI (Jurnal Sejarah Peradaban Islam)","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116482211","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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