Itens para a visualização no momento 1-20 of 307

    • Responsibilities and Profesionalism of Judge

      Sumanto, Dedy (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2010-12-01)
      Judicial power is the power of an independent state to hold court to conduct of lawenforcement and justice based on the Pancasila to found the law-based-state, Republic of Indonesia. This statement becomes the definition of judicial power which listed in the Article 1 of Constitutional No.4 2004. As a consequence of power sharing system that is applied in Indonesia, the judiciary or judicial functions held by judicial institutions set by the 1945 Constitution. Chapter IX of the 1945 Constitution mentions three state agencies within the scope of judicial power, i.e. the Supreme Court (MA), the Constitutional Court (MK), and the Judicial Commission (KY). However, according to the Article 24 paragraph 2, only the Supreme Court (and judicial bodies underneath it) and the Constitutional Court (MK) holds the authority as organizer of judicial power. Meanwhile, the rest of judiciaries are often referred as extra-judicial institutions.
    • Perang Salib dalam Bingkai Sejarah

      Syukur, Syamzan (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      Crusade represents the war that happened between Muslims and Cristians in the past. This fight  is called Crusade, which is by Cristian people  referred as holy  war,  because the expedition of Christian military hence the Cross sign as unifier attribute and  as holy war symbol in attacking to Islamic world. According to writer analysis, the magnifier of Cristian people is understood thouroghly as religious emotion of the Cristian people. With the the Cross sign symbol, they would easily inspired the religious emotion of Cristian people. Provenly, in three period of attacks, some Cristians took a great participation in the the war. In a period of that war, winning and fail was coming exchangeably between the legion of Islam and Cristian people.
    • Doa dalam Perspektif al-Qur’an

      Mursalim, Mursalim (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      Prayer is part of the remembrance. As a petition, the prayer in religion is positioned as part of a means to draw closer to God. Thus, prayer to God for those who believe more to a condition that can provide sikaf optimistic, contented heart, and a sense of calmness in the soul, thus providing an inner strength in dealing with various problems. Prayer to God for granted-at least not in the Koran, there are several requirements that must be met by a person who prays, the response to this call and full of conviction petition, only to God, an attitude ‘tawadhu’ (not too louder voice), and pray to God by using His names.
    • Islam dan Logika Menurut Pemikiran Abu Hamid Al-Ghazali

      Nur, Muhammad (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      This article aims to describe the Abu Hamid Muhammad Al-Ghazali’s Logic that includes: (1) to describe objectively the Abu Hamid Muhammad Al-Ghazali’s Logic of science essense, science classification, and urgency of logic in science development; (2) to describe the Abu Hamid Muhammad Al-Ghazali’s logic as a tool to get valid knowledge. (3) to describe philosophical thingking af Al-Ghazali in logical aspect. It includes many forms of thingking such as deduction, induction and analogy. It is also in connection with inference process (the final process in logic); (4) to study critically and heuristically relevance of Al-Ghazali’s logic to science development especially in Islamic science.
    • Konsepsi Dakwah Islamiyah dalam Konteks Konservasi Alam dan Lingkungan

      Thaib, Erwin Jusuf (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      Currently, Islamic preaching seems mostly dealing with the problems of Muslims’ prays and rituals. Whereas, the problem faced by most Muslims today are more complicated if this fact is explored farther. Therefore, the need for an alternative preaching (dakwah) to tackle the environmental degaradation is crutial. Based on this fact, Islamic reaching is expected to be able to be an alternative medium to alert Muslim about how important the natural conservation and environmental preservation are. It becomes a manifestation of the human leadership (khalifah) and a quarantee of human’s life in this world.
    • Pemikiran dan Perjuangan Ali Syari’ati

      Mashadi, Mashadi (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      Ali Syariati is a world-class and brilliant scientist. He argued that Islam has a very principled nature and rational. Therefore, Islam must be considered as a school of ideology, not as a culture or collection of science. He displayed and introduced his teachings with what is termed as a liberation theology that combines re-interpretations of Islamic beliefs and socio-modern political thought. In addition, he also took an interest in the issue of humanism. He explained in detail and at length about this issue, both in the view of western leaders and intellectuals from the east. He said that today we face four different intellectual streams that states he represents humanism, namely western liberalism, Marxism, existentialism, and religion.
    • Ahmadiyah di Era Reformasi

      Hamdi, Saipul (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      This article examines the complexities surrounding violence by Muslims towards the Ahmadiyya community in Indonesia in its new era of democracy. Violence emerged in 1998 in the post-Suharto era when some Muslim groups, such as Front Pembela Islam (FPI), claimed that Ahmadiyya is a deviant group (aliran sesat) according to Islamic orthodoxy. This article works to understand why and how Ahmadiyya became a target of violent attacks by some Muslim groups in the post-Suharto era by considering the rise of Islamic fundamentalist groups during this time of new-found religious freedom.  In doing so, I ask how politics, economy and Islamic theology emerged as significant factors that contributed to the attack. Through identifying particular case studies of attacks in cities across Java and Lombok, I also explore how government creates the policy to find the best solution and how far the effectiveness of this policy to solve the problem. 
    • Hizbut Tahrir Indonesia and Its Implications on Social Religious Realm

      Mujahiduddin, Mujahiduddin (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      This article describes HizbututTahrir as a social movement in post-Suharto era, and his views on the re-establishment of the Islamic caliphate. In the perspective of the emergence of social movements can be said Hizbuu Tahrir Indonesia is clearly a response to a variety of damage that occurred in Indonesia ranging from poverty, injustice, corruption, and demoralization. Social disasters caused by the implementation of the Indonesian government or secular infidels (unbelievers) system emanating from Western values​​. To escape from such problems, HizbutTahrir and HTI is to encourage full implementation of Islamic Sharia from the restoration of the Islamic caliphate throughout the world. HTI is fully aware that to establish an Islamic caliphate requires collective action and support of many people.
    • Kebangkitan Agama di Tengah Peradaban Global

      Saefulloh, Aris (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      Islam revealed to the world has a universal mission as the liberator of mankind from ignorance and powerlessness to build the happiness. To face the challenge of globalization, religion should be interpreted into five programs: first, the need to develop more than a social structural interpretation of individual interpretation as to understand the specific provisions in the Qur'an. Second is to change the way from subjective into objective way of thinking. Third is to shift the normative Islam to theoretical. Fourth, make the ideas evolved historically. Fifth, make specific formulations and empirical formulation of general revelation.
    • Corak dan Metode Interpretasi Aisyah Abdurrahman Bint Al-Syâthi’

      Wahyuddin, Wahyuddin (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      This article examines the method of interpretation of Bint al-sya-i  by studying his book Tafsir al-Tafsir al-Bayâniy li al-Qur'an al-Karim. It has been found that the method applied by al-sya-i' was patterned literature i.e. literary exegesis which is designed to be inter-interpretation of the Quranic text which methodologically, can be considered modern. The method used a thematic approach (maudu'i) in interpreting the Koran and stressed the need for interpretation of philology, based on the chronological text and the use of Arabic semantics. This thematic approach was a response to the classical method of interpretation of the Qur'an by contemporary experts. It is then applied by al-Syathi in his commentary that contains fourteen chapters started Makkiyah entitled “al-Tafsi r  li al-Bayan al-Qur'an al-Karim.”
    • Analisis Historis Sebagai Instrumen Kritik Matan Hadis

      Tasbih, Tasbih (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-06-01)
      The main function of haditz critic is to ensure originality and validity of the haditz. Its objective is the core content (matan) a haditz. Historical analysis is used to examine validity. Historical analysis therefore is so vipotal. This is because it is associated with recognition of the authenticity and validity of honor haditzs. It is because human social-interaction associated with its environment and history. Consequently, if a hadith contradicts with historical facts, then a haditz does not meet the rules of validity; as result, the haditz can be classiefied weak (daif). Thus, historical analysis is useful to show the weakness and falsehood of a haditz.
    • After God, After Islam

      Saputro, Muhammad Endy (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      This article aimed to examine the Cupitt’s conception in the light of Islamic paradigm. It is done by identifying negative impacts of postmodernism toward the existence of religion. Religion, in Don Cuppit view is alive in the term of “value”, “private realm”, “personal faith” and “counterculture”. Although Islam came from hundreds centuries ago, it does not mean that authentic Islam is Islam in the past. Islam in the past, Islam in the present and Islam in the future are different. Islam is not timeless doctrine, but changeable expression. Time is running; and Islam demanded to contextualize itself dynamically.
    • Pluralisme Agama-Budaya dalam Perspektif Islam

      Fitriyani, Fitriyani (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      The issue of religious pluralism is important to share. Even it becomes primary factor in creating climate of stress or conflict of religion which not rarely come up with cruel colour, ossify, war and murder, even the race sweeping. Along with the time, religious pluralism which initially rose in the 18th century represents a discourse and expands in Europe; yet, in the 20th century it is expanding at full speed enter into Islamic world Mulsim and it became a theme in so many provocating discussion activities. In this article, the writer emphasizes that religious pluralism has to be clearly understood because it generates pros and contra among good thinker and religion figures, including Muslim figures. This matter is important to consider because the understanding of religious pluralism shall be reckoned because it deals with religious doctrine.
    • Konsep Al-Islam dalam Al-Qur’an

      Jamal, Misbahuddin (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      As a religion of revelation, Islam has a set of teachings contained the teachings of monotheism or the oneness of God. It also has systems and provisions that govern all human life. Allah states that Islam is a blessed religion. People who believe it will get salvation in the hereafter. And anyone denies it would be classified as the losers. Literally, Islam has several meanings, among others:“Al istislam” (surrender), “As Salamah” (safety), “As Salam” (safe and prosperous), “As Silmu” (peace), and “Sullam” (saved). The Koran firmly stated that all religions revealed to the Prophets and Messengers before Muhammad was essentially Islam. Diverse manifestations, but the core of all the previous religions was the devotion to the One Being, namely God.
    • Kebebasan dalam Filsafat Eksistensialisme Jean Paul Sartre

      Yunus, Firdaus M. (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      Existentialism puts humans at the center point of all human relationships. It is rooted in an effort to keep a distance with all hegemony to discover the existence and the essence of self. Human must be conscious of his humane to find out the existence of himself (l'être-en-soi). Since, it is believed that no other creatures besides humans that exists. Freedom is the essence of human beings; usually humans are always free to create him-self. Humans are free to organize, select and can give meaning to reality.
    • Islamic Fundamentalism as A Signifier of The Sixth Phase of Globalization

      Basri, Mohammad Hasan (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      This article examines Islamic fundamentalism through a historical perspective on globalization offered by Roland Robertson, the theory of Islamic fundamentalism and its relation to the involvement of youth in Indonesia. In theory, Islamic fundamentalism is divided into two classifications. First is the "continuity and change", the development of fundamentalism in Islam is both continuity and change in Islamic history. The second theory is the "challenges and opportunities". The basic assumption of this theory is that the crisis in the modern Muslim world, accumulation social, political, and cultural are consider the main factors influence Islamic fundamentalism. Advanced technology in communications, information, and the country's transportation networks around the world; variety of shows, events, and the phenomenon will spread rapidly from one country to another.
    • Karl Marx’s Criticism on Religion

      Latief, Juhansar Andi (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      This article discusses about the uniqueness of religion among other academic disciplines. Religion is almost exclusively approached as an object of study. This paper presents a descriptive criticism of Islam in Marx's critique of religion. The study then found that Islam and Marxism is essentially a contradiction particularly striking in view of the unity-an. Marx, based on the philosophy of Marxism; man- made ​​religion and religion does not make the man. However, Muslims believe in the spiritual concept of the infinite in which Islam describes the man as the ground; land; ground, or it can be said that religion, in this case, God created man, not vice versa.
    • Tarekat

      Fata, Ahmad Khoirul (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      Sufism as an organized institution service provider presents a practical and structured to guide the stages of mystical journey that centers on student-teacher relationships; authority of the teacher who had climbed the stages of mystical must be completely accepted by a student. This is necessary in order to move students to meet with God can be completely successful. Congregations have been known in the Islamic world, especially in the second century AD 12/13 (6/7 H) with the presence of the congregation Qadiriyah under the founder Abd al-Qadir al-Jailani (1077-1166 AD). After passing through the stages in the congregation, a member will receive a diploma of teaching; one can conduct a congregation and teach others. Genealogically, most congregations linking their lineages to the Prophet Muhammad through Ali ibn Abi Talib, except of the Naqshbandi who through Abu Bakr Siddiq.
    • “Nur Muhammad†dalam Naskah Klasik Gorontalo

      Kau, Sofyan A. P. (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      “Nur Muhammad†is a popular concept in the discourse of Sufism falsafati. In Gorontalo, texts of Muhammad Nur iw widely known. The texts, as the author of the findings gathered in a collection of manuscripts under the theme "Isra’ Mi’raj". Because it is a manuscript on Nur Muhammad is a commonly red each month of Rajab, exactly 27 Rajab regarding event-Isra Mi'raj. This paper shows that the manuscript Gorontalo Nur Muhammad is not the original work of local scholars Gorontalo, but it is a re-adaptation and copy the text of Nur Muhammad Classical Malay. This assumption is based on text analysis, and comparison with historical texts (manuscripts) others, as well as socio-cultural analysis of the Muslim community that mentradisikan Gorontalo reading the manuscripts on Islamic day events.
    • Penulisan Kitab Al-Jami’ Al-Azhar fi Hadits An-Nabi Al-Anwar Karya Al-Manawi

      Daud, Ilyas (Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo, 2011-12-01)
      The history of writing and science of hadith have passed a series of very long phase. This paper examines one of the hadith books, i.e. Hadith al-Jami 'al-Azhar Hadith an-Nabi by the Imam Anwar al-Manawi. This paper shows that al-Manawi is an eminent scholar who collected the prophet Muhammad’s tradition in his book al-Jami 'fi al-Azhar al-Hadith al-Nabi al-Anwar and wrote by using various methods and systematical arrangement of traditions based on alphabetical arrangement. This can be seen in indexes (fuhras) book chapters from each book al-Jami fi al-al-hadits al-Anwar of the Prophet. The theme also varied, such as monotheism, worship, morals and law. In this book al Manawi also mentioned about quality of the Prophet’s traditions, both valid hadith, good (hasan) hadith, or false traditions (dhaif).