2026-05-18T10:58:56Z http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/oai

oai:ojs.pkp.sfu.ca:article/12 2020-10-28T21:26:17Z Tasamuh:ART

Citra Dialog Antara Agama Dalam Persfektif Islam dan Kristian : Analisis Awal Najtama, Fikra Interfaith Dialogue Orientalist Islamic Tradition Dialogue Image Interaction Religious Life This paper aims to expound religious dialogue from thehistorical perspective in looking into its scenario. In apprehending aform of perspective on the concept of interfaith dialogue, the viewpoint ofIslam and Christian are referred to. An early stage of analysis is done inorder to comprehend to what extend does the new paradigm introducedby the Christian dialoguers influence the religious dialogue. This writingalso demonstrates religious dialogue in Malaysia from the perspectiveof Muslim and Christian scholars. Besides, this paper discovers thatthe interfaith dialogue scenario in Malaysia has its own distinguishedperspective as it is deeply embedded with revelation and is relevant inthe current plural society LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/12 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 181-203 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/12/11 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/17 2020-10-28T21:26:27Z Tasamuh:ART

Toleransi Beragama Dalam Persfektif Al-Qur'an Mustafa, Mujetaba Tolerance Free will of religion and Harmony in Community the Other This article elaborates tolerance in the perspective of Al-Quran. Minimally, there are two groups of ayat in holy texts discribing that, Al-Quran Al-Kafirun 1-6 and QS Yunus 40-41. In hermeunetic of QS al-Kafurun 1-6 and QS Yunus 40-41 we shoud undertand the spirit of Islam religion. The tolerance is built of quranic Text from the firs time in the world. So, the spirit of tolerance must be followed by Muslim community where ever and when ever. The basis of tolerance is act ofrespecting each other because Muhmmad saw was tolerant to people in community the religion in Madina the last time. LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/17 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 1-18 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/17/12 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/18 2020-10-28T21:26:27Z Tasamuh:ART

Radikalisme Versus Islam Rahma Abbas, Abbas Islamic Values Local Wisdom Radicalism Terrorism Islamic doctrine is viewed as rahmatan lil alamin. But it still needs big question. Then it is not only based on the application aspect, but also rahmatan lil alamin’s consept. Besides as academic intelectual activities, quarrying the rahmatan lil alamin’s consept, this information era, also by the future observer state that involvement of the academic intelectual workings urgent dan to be needed to overcome the life’s problems nowadays. So radicalism and terrorism in this view, are not separated with rahmatan lil alamin of Islamic doctrine views. This writing discourses the central theme, namely; As Islamic doctrine andits relevance of local wisdem, how is the rahmatan lil alamin’s consept. The study answers questions: First, what are radicalism and terrorism term? Second, as a big Islam vision or mision, how is the Rahmatan lil alamim’s concept? Thirt, how is the local wisdem (Bugisness’s ethnic) as culture basis humanity? Fourth, how is the local culture development and Islam in the context of amar makruf nahi munkar: terrorism and radicalism bid to prevention?. The last, this writing gives birth to viewings that Islam concept is rahmatan lil alamin, have views about humanity, freedom of expression, wisdom, ect. LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/18 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 19-31 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/18/13 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/19 2020-10-28T21:26:27Z Tasamuh:ART

Keharmonisan Antara Sang Khalik dan Seluruh Makhluk Najamuddin, Najamuddin Plurality Diversity Existence of a Plurality of the Laws Plurality is a diversity. The pluralism is the existence of a plurality of the laws. Plurality is defined as a society which has difference from each other, both in terms of economic level, ideological faith and ethnicity. But it was not considered a feud, but it has straps that bind the union. Plurality of God’s creation (creature), a sign ofoneness of God LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/19 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 33-48 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/19/14 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/20 2020-10-28T21:26:27Z Tasamuh:ART

Relasi Kritis Antara Agama dan Negara Fahmi, Nurul Religion Nation Political Thought of Islam Political discourse is rising to the discourse of other Islamic thought, like theology. The history proved that politics is the first problem which is to be considered by Moslem, is political success. Also, this fhenomenon is to be base on rise of thought discourse on relation between nation and religion in the Moslem world. This condition shows that situation far from the spirit of al-Quran. Then, the main idea in this writing, namely; Specially relation between nation and religion, how does Islam view development? Focus of this writing is showong submain ideas, as; First, The Madinah’s nation, how did Muhammad Prophet act? The second, Then it is discoursed about how is the Islam nation position in the perspective of al-Quran This writing clames that the Moslems thought agreed that Islam and Moslem need nation. Islam wants shape social politic sociaty of Islam which high respecte fairness or social justice, and humanity values. The social order had happened in Madinah, in the Muhammad’s Prophet leadership. LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/20 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 49-72 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/20/15 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/21 2020-10-28T21:26:27Z Tasamuh:ART

Multikulturisme dan Pendidikan Multikultural Haris, Munawir Multiculturalism Education of Multicultural and Ideal Moralilty The plurality must be done in the world. The nature of religion has been endlessly discussed by philosophers, theologians, psychologists, and sociologists. They look at different aspects of religion as their interests and their purposes differ. Therefore, they formulate variety of definition of religion. Religion is seen to be difficult to define. But it is necessary to have a clear definition of religion as a starting point for religious studies. This paper discusses the definitions of religion given by the scholars and then gives a clear definition as an attempt to build up tolerant. Religion is not the same with religious beliefs and practices or religious experiences. So this article discusses about that LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/21 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 73-90 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/21/16 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/22 2020-10-28T21:26:27Z Tasamuh:ART

Teks Pesantren dan Budaya Damai Sembodo, Cipto Pesantren Ushul Fikih Texts of Religion This article tries to discribe the value of Pesantren tradition. Who alwasys be more fiqih oriented than the other. This article gives a solution about the normative values in Pesantren. The value of usul fiqih in Pesantren must be important than figih oriented mind. So the paradigm of usul fiqih must be discoured on the fiqih. Figih oriented only brings to closed minded than usul fiqih. Usul fiqih brings to open minded in the world. LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/22 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 91-116 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/22/17 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/23 2020-10-28T21:26:27Z Tasamuh:ART

Relasi Antara Islam, Negara, Pluralisme, dan Pribumisasi Dalam Kacamata Gus Dur Zulyadain, Zulyadain Islam State Pluralism This article will truly discourse Abdurrahman Wahid’s prominent thinking or ideas like Islam and state, Pluralism, Democracy and Pribumization. These thinkings will be presented in this article. So, based on the these commands, these matters will formulate; (1) Is Neo-modernism Abdurrahman Wahid’s thinking able to said as transformation from the modernism and or traditionalism thinkings? (2) How does socialism-democracy Gus Dur’s thinking as ideology of Islam? (3) And how does Islamic Universality Gus Dur’ thinking, which views Islam as universal thinking in social life? This research finds that Abdurrahman Wahid always interprets religion as substantial. The type of Gus Dur’s thinking who has created four actual views are; Islam and  state, Pluralism, Democracy, and Pribumisation of Islam. LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/23 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 117-145 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/23/18 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/24 2020-10-28T21:26:27Z Tasamuh:ART

Pluralisme : Teologis atau Sosiologis? Wahyuddin, Imam Pluralism the Reality of theology sociological society This article explores between pluralism as reality dan as sociology. The objective of this study is to analyze whether the pluralism is allowed and permitted or forbidden in Islam. So, the pluralism is not only permitted but also forbidden. In Islam thare are no true relativism. Tru relativism must be refused and rejected. This article again describes about the model of pluralism in Islam as Al-Quran studied to mans in the world. LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/24 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 147-160 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/24/19 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/25 2020-11-02T00:13:59Z Tasamuh:ART

Kerukunan Antara Umat Beragama Dalam Masyarakat Madani (Analisi Piagam Madinahdan Relevansinya Bagi Indonesia) Ahsan, Nur Politic Religious Communities Civil Society This study is a content analysis on existing clauses in the Charter of Medina. The results showed that Charter of Medina strictly regulated harmony among religious communities which did not restricted to Muslims only internally, but also between the Muslim communities with other people. From the articles of the Charther of Medina, it seems that the Prophet Muhammad gave a guarantee to all the people of Medina to perform their religious activities. Harmony of religious life in Indonesia, in principle, is set properly. The emergence of various conflicts between religious communities had been driven more by too little awareness among religious communities to adhere to the existing rules. There is a significant relevance if Indonesia now try to build a civil society based on civil values that had been practiced by the Prophet Muhammad in Medina. LPPM IAIN Sorong 2015-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/25 10.47945/tasamuh.v7i1.25 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 1 (2015): Tasamuh: Jurnal Studi Islam; 161-180 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/25/20 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/26 2020-10-28T21:26:17Z Tasamuh:ART

Dialog Umat Islam dan Kristen Di Kota Cilegon Banten Hardian, Hardian Type of Attitude Pluralism and Dialogue between Each Other Indoctrination is a doctrine of pluralism in the world. The Doctrine is an indoctrination living in the world. It can be seen from electronic media and the others, both via seminar, political event, media conference and in academic studies in campus. The term of pluralism brings to pro and contra between each other. There is who understands pluralism in as religion. The pluralism must be understood as sunnatullah and the reality of the world. In this case, the dialogue is something important each other. So, to build good connection between human beings must be done and the understanding the tradition of religion in the world has to be raised. The religion is doctrine, so there is inter-subjective. The article explores that. LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/26 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 205-234 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/26/21 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/27 2020-10-28T21:26:17Z Tasamuh:ART

Relasi Sosial Yahudi dan Islam Siddiq, Hasbi Unity of Histories Social Relation dan Mou between Islam and Judaism Between the Christian, Jews, and Islam religion, which have the bigger follower than Judaism. The Judaism, in history like Buddda, is closed minded and ethnocentric. The geneology between Islam and Yahudi is rising in father of prophet, Abraham. Abraham from his wife, Siti Hajjar, bear Ismail and Ishaq. From the children bear many prophets to continue proceedings and unity of God. In Madina, when Muhammad built civilization and invited men to Islam, Judaism spoils between them, Muhammad and follower. The claim of Judaism is, they son of God and the ummah in the world. In the Judaism perspective, the prophet is only in Bani Israil. Muhammmad is not from them, they destroy the Mou. They try to take effect in follower Muhammad to question of existence of Muhmmad as Prophet LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/27 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 235-255 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/27/22 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/28 2020-10-28T21:26:17Z Tasamuh:ART

Islam Moderat Konteks Indonesia Dalam Perspektif History Haris, Munawir Dialogue Moderate Islam Indonesia Context Difference Sunntullah Really grievous if difference in Islam, what basically leave from difference of understanding and interpretation of to text al-Qur’an and alHadits, result disharmony in going into society and state. Actually, along the length of the difference based on hotly values Ukhuwah Basyariah (brotherhood of between mankind), ukhuwah Islamiyah (brotherhood of between Islam people humanity), hablu minannaas (good rapport with fellow being), and ikhtilafu ummati rahmatun (difference is blessing), not generate problems. Specially in Indonesia, from fact available for seen, seems not yet show that the difference of blessing. Thereby, this article invite to try to refer back history, what comprehending Islam and ber-Islam which ought to be applied in Indonesia context so that Indonesia man in understanding be not trapped into abundant ekstrimitity. Concepted moderating Islam, basically only limited to bargain which solely wishing assist public in general in comprehending Islam. Act moderate in berIslam is not an things digressing in Islam teaching, because this thing is detectable of the reference, is good in al-Qur’an, al-Hadits, and also behavior of man in history. Develop understanding “Moderating Islam” for Indonesia context it can be assumed so important. Isn’t it true known that in this region there are understanding in Islam, immeasurable of religion, and multi-etnis. Concepted moderating Islam invite, what Islam is comprehended in kontekstual, comprehend that variance and difference is sunnatullah, have no refused by the existence. If this thing was practiced, it can be believed by Islam will become blessing religion for universe. LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/28 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 257-272 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/28/23 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/29 2020-10-28T21:26:17Z Tasamuh:ART

Nilai Kehidupan Masyarakat Tionghoa (Suatu Analis Wacana Ritual Tahun Baru Imlek) Ismail, Zakki Imlek Discourse Pat Tik, Satya Firman Harmony Good Deeds Target of this research is to know life concepts experienced by society of Ti onghoa through prayer of Imlek. Refering to that, the question replied in this research is how discourse forms ritual of Imlek and asses also conception found in the prayer. LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/29 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 273-297 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/29/24 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/30 2020-10-28T21:26:17Z Tasamuh:ART

Iklim Komunikasi Antar Umat Beragama Dalam Selimt Suariat Islam Kabupaten Aceh Tenggara Adib, Shahibul Atmosphere of Communication between Umah Islamic Law Tolerance Thise article explores the support and resist of communication between ummah in the religions in Noth Aceh, Cane city. Metodology of this reseach is discribtive analisis. This reseach is quantitative with interview dan observation. The condition of communication between Umat in Aceh Cane has connection from the last time. They built everday by the good attitude each other. The plurality of the religion is no effect. In the persepective, we are the same each other in search. There are many try in the world. From the first time Islamic laws application, the minority have undertand about their position. There are conflict rising among them. This article tries to answer this problem, how can they build effective communication each other. LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/30 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 299-315 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/30/26 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/31 2020-10-28T21:26:17Z Tasamuh:ART

Islam dan Akulturasi Budaya Lokal di Indonesia Wahyudin, Imam Religion Culture Aculturation History There are many discouse between culture and religion, special in Indonesia country. Actually, relation each other can’t be different. In religion velue is universal. The culture is parcial. So the value of religion takes effect the local culcure. In Indonesia relation is very accommodative religion in culture and culture in religion. Manifesto of universal Islamic religion applies in culture of society. The value of Islam religion includes ettited of society. And, Culture includes the religion. The universal of religion include of aqidah, syariah, dan hakikah. This article tries to describe the problem LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/31 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 317-330 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/31/27 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/32 2020-10-28T21:26:17Z Tasamuh:ART

Interaksi Sosial Pasca Konflik Horisontal (Studi Kasus Pada Komunitas Islam-Kristen di Kecamatan Tobelo Utara Kabupaten Halmahera Utara Jaffar, Jaffar Social Interaction Horizontal Conflict The research aims to analyze and give a description (1) the community of North Tobelo Subdistrict before a horizontal conflict. (2) The process of the horizontal conflict; (3) The social interaction after the horizontal conflict between Moslem and Christian communities in North Tobelo sub-district. This research was carried out at North Tobelo sub-district, North Halmahera regency. This study was conducted as a case study, and qualitative descriptive research. In this research, the main informants were four persons from Moslem community, four persons from the Christian community, and two supporting informants (the head of North Tobelo sub-district and the head of the communication Forum for Religious communities in North Halmahera regency). The data analysis included a componential analysis conducted by reviewing components about the community description before the conflict, the process of horizontal conflict and social interaction after the conflict. The results were then abstracted according to theoretical vies and analyzed based on the results of the research about both communities (Moslem and Christian) The results reveal that the community of North Tobelo regency before the conflict was a peaceful community. The community members have a high tolerance so that they lived peacefully in the rule of customs. The occurrence of horizontal conflict was caused by economic,politics and religion problems. After the horizontal conflict, there was a change in the social structure and in the patterns of social interaction in both communities (Moslem and Christian). LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/32 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 331-351 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/32/28 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/33 2020-10-28T21:26:17Z Tasamuh:ART

Etika Bermusyawarah Menurut Al-Qur'an Mustafa, Mujetaba Musawarah Unity Solution The Holy quranic texts are guidance in the life of Muslim society. The position of Quran is perfect from the holy texts before it should be guidance a long a live. Musawarrah is a media of Ummah to share the opinion and intrest. To solve of Musawarah from destroy we should sport to apply in our live. From study of ayah Musawarah in holy quranic texts, there are many ayat explore, QS al-Baqarah 233, QS. Ali Imran, 159, and QS As-Syra’ 23. All of context of ayat Musawarrah tend to give the opinion, listening opinion the other dan respect them opions as positive contribution. The proses of Musawarah in Quran, like a bee rising a honey. It’s sweet for, if all of member of Musawarah listening and respect LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/33 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 353-374 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/33/29 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/34 2020-10-28T21:26:17Z Tasamuh:ART

Penggunaan Ayat-ayat Al-Qur'an Dalam Diskursus Politik di Kabupaten Probolinggo Mun’im, A. Rafiq Zainul Al-Quran Politics Discourse Social Media Society This article elaborates the using of al-Quran in the general elections at Probolinggo, East Java. The Focus of discourse is dialogue in social media via facebook, blog and the other media. The Approach for this research is structuralism and functionalism analysis. The conclusion of dialogue via social media, like facebook, shows us about the real dialectic politics in the theme of life. The jargon of politics can’t be forgotten from Quranic texts. The contain of holy al-Quran always becomes a justification in the theme of life. The al-Quran actually reminds he Umat to choose the people who have a responsibility in the live. This article discourse about the politics in the perspective al-Quran. LPPM IAIN Sorong 2015-09-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/34 Tasamuh: Jurnal Studi Islam; Vol. 7 No. 2 (2015): Tasamuh: Jurnal Studi Islam; 375-387 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/34/30 Copyright (c) 2015 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/36 2020-10-28T21:26:06Z Tasamuh:ART

Masa Kejayaan Islam : Sebuah Refleksi Rais, Muhammad Amin The Golden Age of Islam Transformation of Science and Civilization World The golden age of Islam (The golden Age) in its various aspects has experienced in recorded history. Abbasid dynasty was victorious in a long enough period of time, starting from the year 132-656 H / 750-1258 AD In the ‘Abbasids, Islam has made progress in its various aspects, both in the political, military, economic, science, science, culture, civilization and others. But along with the history of human civilization, all aspects of the progress in the end must be terminated with weakness, deterioration and destruction as a dialectical process of history that cannot be avoided by any human being. Abbasid dynasty was not immune from the laws of history. Based on the above, then this article will unravel more about the chronological history of formation, progress, decline and destruction of the Abbasid dynasty. LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/36 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 19-36 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/36/31 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/37 2020-10-28T21:26:06Z Tasamuh:ART

Khalifah Fatimiyah Di Mesir Budi, Syah Fatimid Caliph Progress Setbacks This article describes more about the existence of the Fatimid Caliph. Caliph can be seen from the history and origins of the Fatimid Caliph nasab itself. Experts especially historians have different opinions regarding the true origin of the family when associated with Fatima bint Muhammad. When Fatimah with the understanding grand children Ubaydallah al-Mahdi, then naturally people claim that they are descendants of Fatimah bint Muhammad, as well as the descendants of Ali bin Abi Talib. Regardless of whether or not their relationship with the Fatimid Caliph nasab Fatima bint Muhammad and Ali ibn Abi Talib, this caliph is the movement of Shiite Fatimid caliph who basically aspire  for a long time and fought tenaciously wanted to form and establish a true government -Right dominated by the Shias on the legitimacy of the descendants of the Prophet himself, as a person entitled to continue the Islamic caliphate LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/37 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 37-51 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/37/32 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/40 2020-10-28T21:26:06Z Tasamuh:ART

Pengaruh Peradaban Islam Terhadap Dunia Barat Wendi, Novrizal Science Islamic World and the West The expansion of political power, the Islamic Abbasid period also witnessed the development of civilization is marked by the birth of the Islamic intellectuals like, Muslim philosophers, mutakallimin, mufassirin, muhaddisin, historians and other scientists. They have contributed heavily in building a civilization of Islam in the West. The rapid development of it, is considered by experts as the phenomenon of Islamic progress. In connection with that, Harun Nasution uamat Islam divides the history into three periods namely: first, the classical period (650-1250 AD), the second, the middle period is the time of progress (650-1000 AD) and third; Modern era (1800- present). In the medieval Islamic world, so Islam is advanced and modern. Instead what is happen in the Western world at that time, especially in Europe, is still in the dark, and colored by traditional teachings and the dogmatism of the church. That’s because church leaders directly involved in handling the elements of statehood, even more authoritarian and impose his opinion. This paper attempts to photograph the progress of the Islamic world in the Western world. LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/40 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 53-67 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/40/33 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/41 2020-10-28T21:26:06Z Tasamuh:ART

Sejarah Eropa Pada Abad Ke -19 Masduqi, Anis Industrial Revolution New Ideology and Neoliberalism This article talks about the history of Europe in the 19th century ago to today’s that modern world was born. The revolution of 1848 has given a deadly blow at all forms of pre-Marxian socialism. In all countries, the revolution revealed how social classes are diverse in their actions. In June days of 1848, the shooting of the workers by the republican bourgeoisie in Paris finally revealed that the proletariat the socialist character. The liberal bourgeoisie was a hundred times more afraid of the independent movement of this class than any kind of reactionary movements. Liberals are cowards worship the reactionary groups. During the 18th century a variety of fundamental changes in the economy began to occur in the Western world. The changes are far-reaching that, ultimately changing the overall way of human life. This transformation process is known as “industrial revolution”. This movement was first evident in the UK, but in the mid-19th century it spread to Europe continental. Transformation in economic activity stemming from the industrial revolution was accompanied by the dismantling of economic theory. In line with the progress and pace of mankind in the fields of industry, the various roads have been done “in order to dominate the market and new targets, in order to throw their products. Tempers of polarization in the community, a group of owners of capital and working groups boast his achievements LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/41 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 69-86 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/41/34 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/42 2020-10-28T21:26:06Z Tasamuh:ART

Islam Di Cina Najamuddin, Najamuddin Chinese Muslim Consistent Friendly Environment and Sincere Religion of Islam has been present in China since the year 650, precisely during the reign of the Tang Dynasty. At that time, one of the companions of the Prophet, namely Saad ibn Abi Waqqas came to mainland China to convey the message of the Prophet and Islam introduced to the people of the land. Since then, Islam widespread in China mainly through trade intermediaries. The development of Islam in China has gone through by several dynasties, including the Tang, Wudai, Song Dynasty, Yuan Dynasty, Qing Dynasty and the Ming Dynasty. But among these there is mentioned dynasty that has developed very rapidly and some are experiencing sluggish growth journey. Islam in China was originally foreign Muslims who were able to assimilate with the Chinese community. At a later stage, some magnifying dynasty in China and other tribes embraced Islam. Then they set up a mosque and always are steadfast personality. Karen case, Islam in China still exists. The downside is that the communists in Russia and so did China that killed millions of people is a bitter memory. The plus side is due to the attitude of the West communists identical with the cause of Islam rose to fight for their rights. On the other hand, the defeat of the Soviet Union, whose influence penetrated into China in the ideological war with the United States, causing the nation’s Muslim minority gets fresh air to rise and strengthen its existence. LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/42 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 87-98 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/42/35 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/43 2020-10-28T21:26:06Z Tasamuh:ART

Sejarah Hubungan Yahudi dan Islam Haris, Munawir Jews Muslim Mission Political Agreement Among the monotheistic religions, only the Islamic religion and the Christians can receive a lot of followers. In the historical development of Jewish religion (Judaism) just not more than ethnocentrism nature, until hardly embraced by other nations accept the Jews. For this phenomenon, al-Faruqi uses the term ethnocentric particularism. This character causes the Jews becomes exclusive, claiming themselves as the chosen ones. Monotheism original teachings of the prophet Moses became stuck in a cage ethnocentrism. Monotheism is not possible without universal mission, without linking themselves with adherents of other religions. Talking about the history of the Jewish religion also means talking about the history of the Israel Children. Both are difficult to separate, because the Jews as a religion, is only fully supported by the Israel Children. However, if you talk about the history of the Jewish religion was confined to the religion revealed to Prophet Musa and taught to his people, then history can be separated, so that the beginning of the Jewish religion began in the days of Moses only. Furthermore, talks about Judaism when linked with the history of the Israelites and when associated with Prophet Musa, it is closely associated with Islam. From this aspect, so it can be understood that the discussion about the relationship of Jews and Muslims is very urgent and significant to explore its historical trajectory LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/43 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 99-119 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/43/36 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/44 2020-10-28T21:26:06Z Tasamuh:ART

Kerajaan Safawi Di Persia dan Mhugal India : Asal Usul, Kemajuan dan Kehancuran Desky, Harjoni Two Kingdoms Progress Setbacks Destruction Before becoming a great empire, the Safavid empire is just a movement of the congregation founded by Safi al-Din al-Ardabily Isaac (1252-1334 AD) in Ardabil, Azerbijan. The congregation is called Safavid taken from the name of its founder. The name survived until the movement is turning into a political movement, even to successfully establish the kingdom. Safi al-Din is a Shiite Sufi wing. Some historians say that he was a descendant of the seventh Shiite imam Ithna ‘Asyariah, Musa al-Qasim. While the origin of the establishment of the Mughal empire in India, through such a long process. Historical background, it can be seen after the fragility of the Delhi Sultanate (1192-1525 AD), precisely in the period Khalji and Tughluq, followed by family Sayyid (1414-1451 AD), as well as family Lodi (1451-1512 AD). At that time, the condition of Muslim rule in India suffered a setback and showed a very complicated thing, namely the rise of the old mind who believe that every independent kingdom was caliph in the middle of their own environment. This article speaks of the two Islamic kingdoms. LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/44 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 121-141 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/44/37 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/45 2020-10-28T21:26:06Z Tasamuh:ART

Khilafah Islamiyah (Kajian Historis dan KemungkinanKemungkinannya) Ghafur, Saiful Amin Period of History Islamic Caliphate Past Islam Terminology Caliphate is something that is familiar to us primarily Muslims who religiously based education, where the term is for the first time drawn from Khulafaurrasyidin period, indicating the Islamic government, up to several times, also associated with the reign undertaken by the dynasty Rasyidah khulafa after dynasty rule. Islamic government caliphate was pioneered by the Prophet, and the khulafaurrasyidin. In the concepts of Islamic thought, it is proper to get attention, because only with such systems compatibility between religion and political sectors can work in harmony. In accordance with the times, religion called for human beings always setting the social system in accordance with the conditions along the corridor and not injuring the religious teachings LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/45 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 143-158 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/45/38 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/46 2020-10-28T21:26:06Z Tasamuh:ART

Republik Islam Iran (Negara Modern Islam Syiah) Amin, Surahman Iran Islam Politics of Government Islam as a value system covers all aspects of human life. It not only sets the human relationship with God, but also regulates human relationships with the natural environment. Among the teachings of Islam there are also too teachings with regard to political life. Therefore, as a consequence of Muslims are required to strive to uphold the country, even though the Koran itself does not contain unequivocal proposition about how the concept of the country. In other words, that the state does not issue detailed instructions found in the arguments, particularly with regard to forms or models of government that must be executed within a country. Provisions of the country can only be found in the fundamental principles of a country that was built, it nevertheless forms a nation, whether royal or republics, is not a problem, the most important is how the elements and Islamic values capable applied in the country. The story of South Asian Muslims in an effort to build the country up to now is still being debated prolonged. How can the State of Iran? This article highlights the issue of Islam in the land of Iran, one of the Islamic civilizations LPPM IAIN Sorong 2016-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/46 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 159-172 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/46/39 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/47 2020-10-28T21:25:44Z Tasamuh:ART

Konflik Etno-Religius' di Indonesia Kontemporer Dalam Pandangan Orde Baru Iqbal, Imam SARA Conflicts and Government Affairs Indonesia is destined to be a pluralistic country, both in terms of race, language, customs and religion. Conflicts nuances of ethnic, religious, racial, and inter-group (SARA) is one of the most vicious forms of violence. Historical development of Indonesian nationality colored nuances SARA number of conflicts. SARA nuanced conflict in the archipelago have taken place since the colonial era. Even the issue of SARA is pre-colonial heritage, typical Malay who has been there before Indonesia existed. Similarly, in the early days of independence in the days of the Old Order, conflicts SARA already surfaced. However, in two days, SARA issues arise naturally as a cultural dynamics of society. Unlike the two previous times, the regime tried to suppress racial issues systematically. During the New Order, brought up the issue of SARA into illicit goods into categories considered subversive by the government would be a source of division and disintegration of the nation. The New Order regime has been successful in establishing uniformity in all areas of life, so at that time, this nation seems to be a nation that is quiet, safe, but without real life. The New Order regime disclaims any form of turmoil in any small community, let alone the nuances SARA. Similar upheavals suppressed and hidden in dark corners are not covered by the public browse binoculars. By basing itself on the concept of state integrality, New Order imagined as a large family and the citizens should live in harmony and peace in harmony, harmony and balance. Unity in a unified equation is much more preferred than the difference diverse divisions that opened the gap. Various differences in aspirations and interests of social groups, ethnic and religious pressed discharged to the surface, for the sake of unity in the family of nations Indonesia. LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/47 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 1-24 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/47/40 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/48 2020-10-28T21:25:44Z Tasamuh:ART

Etika Perang Dalam Islam Adib, Shohil Ethics of War Peace Respect for Human Rights This paper aims to determine how far and a great morale shown by the Prophet Muhammad in a war situation and to lead a country. By using this method, cross-check is the main aspect in the historical method, of course, after reviewing the literature (libraryresearch) beforehand. So that the data that has been collected in the literature, the author then process them to pass through three stages, namely the description, interpretation, and critical analysis in order to maintain the validity and factuality of what is generated from this study in an academic perspective. it mentioned through a variety of processes, the authors try to conclude in order to answer fundamental problem that consists of how the ethics of war committed by the Prophet Muhammad? Aspects of what is being charge of the ethical principles? From the second formulation of the problem, the author is able to present an outline of the conclusions as follows, in general that ethics of war played by the Prophet Muhammad is a war that is based on the three grounds were very urgent in human rights, first, the war carried out for defending Muslim beliefs and morals of the people, second, to defend dignity, country property and other proprietary, third, to give a lesson to traitors and opponents of Islam. There are the three reasons why we are allowed to fight. After the war carried out there a code of conduct that should be adhered to, for the example we forbidden to kill women and children, and the priests were not allowed to fight against those who are not involved in wars, do not burn people’s homes, and trees LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/48 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 65-92 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/48/41 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/49 2020-10-28T21:25:44Z Tasamuh:ART

Reformulasi Etika Perang Menurut Hukum Islam Rumbaru, Haji Musa Jihad War the Benefit of the People After the Prophet migrated to Madinah, Al-Qur’an began to urge the Muslims of Medina to participate in jihad. Participation includes war and bloodshed, but the root of the word jihad implies more than just of a holy war. Jihad showed undertakings of physical, moral, spiritual, and intellectual. There are many Arabic words that refer to armed combat, such as harb (war), sira’a (assault), who used the Qur’an if war is the main way of the Muslims in performing this effort. Precisely Qur’an chooses words more samara and rich in meaning with a wide range of connotations. Jihad is not one of the pillars of Islam. Jihad is not the main pillars of Islam. Jihad has been and still is an obligation for Muslims to get involved in the struggle in all domains; moral, spiritual, and political, to create a just and civilized society. This paper attempts to explain the problem of the war in the Islamic perspective. LPPM IAIN Sorong 2020-02-12 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/49 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 93-122 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/49/42 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/50 2020-10-28T21:25:44Z Tasamuh:ART

Kawin Hamil di Luar Nikah Rahim, Syahbudi Pregnant Legislation Marriage In the perspective of Sadd al-dzari’ah motivated by the opportunity mafsadat contained in Article 53 KHI. The mafsadat opportunities is the lack of clarity limits because the pregnancy is allowed to do married pregnant in Article 53 KHI. The impact, it is not uncommon Article 53 KHI used as mating legality pregnant pregnancy due to adultery. This is clearly not in accordance with Islamic law strictly prohibits the practice of adultery. To analyze these problems, so in this study the two proposed formulation of the problem, namely, how Article 53 KHI in perspective sadd al-dzari’at and how the formulation of Article 53 KHI as a solution marries pregnant. This study is a qualitative research, in which the data were collected by library method. While the process is done, it is analyzed by descriptive and qualitative analysis method. Based on the results obtained, it can be seen that the existence of Article 53 KHI is a means to protect human rights, but contained mafsadat aspects related to the implementation of sharia law on any sexual act outside of marriage. To eliminate aspects of mafsadat in Article 53 KHI, in the context of saddu al-dzari’at, it is necessary to change editorial form of additional provisions limiting the causes of pregnancy and accompanying sanctions. Formulation of Article 53 KHI as pregnant mating solutions can be realized by adding editorial restrictions associated with mating because pregnant can be implemented without any penalties and sanctions for pregnant mating caused adultery social form of repentance LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/50 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 123-156 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/50/43 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/51 2020-10-28T21:25:44Z Tasamuh:ART

Warisan Paradigmatik Kebijakan Politik Kerukunan Antara Agama Kolonial Pada Masa Reformasi Haris, Munawir Legacy Government Politicization Harmony between Diverse People In the matter of political harmony, the emergence of policies variety that smelled past at least it is sufficient evidence that the policy line of the sustainability paradigm. KUB bill that many feared would make a significant setback, indeed fail enacted. However, the advent of the Joint Regulation of the Minister of Religious numbers 9 and Minister of the Interior No. 8 of 2006, which revised the decree number 1 in 1979, seems to have been present the past in the midst of this reform. At the beginning of the reforms, the changes were encouraging, especially during the reign of Abdurrahman Wahid (1999-2001). Gus Dur did significant movement to repeal Presidential Decree No. 14 of 1967 On Religion, Beliefs and Customs of China through Presidential Decree No. 6 of 2000 dated 17 January 2000. Since that time, the rapidly growing Chinese culture, including religious activities. In the reign of Gus Dur, as K.H. Tolhah Hasan served as Minister of Religion, once there is a suggestion that the government (in this case the Ministry of Religion) ratified the United Nations Declaration on the elimination of various forms of intolerance or disharmony and discrimination based on religion or belief (endorsed 25 November 1981). It is an initiative developed from the Ministry of Religious Affairs (MORA Now) to guarantee the principle that no one should be subjected to discrimination by the state, institution, group of persons, or person on grounds of religion or other beliefs. LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/51 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 157-208 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/51/44 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/52 2020-10-28T21:25:44Z Tasamuh:ART

Ajaran dan Baiat Ahmadiyah yang Dianggap Menyimpang Suharmoko, Suharmoko Allegiance Understand Teachings of Ahmadiyah Ahmadiyya sect as a part of religious order is trying to build with the teachings of the Islamic civilization, which has been the most awaited by Muslims, especially Sunnis, the Imam Mahdi. Departing from this paradigm of Imam Mahdi Ahmadi build the base of his community; impose to his people to submit to the central leadership. History of Ahmadiyah in Indonesia was brought by a special messenger of the Ahmadiyah Qadian, namely: Maulana Rahmat Ali, who was sent by the Ahmadiyya Muslim Jamaat, Khalifatul Masih II, Hazrat Mirza Mahmud Ahmad Basyiruddin. Rahmat Ali was charged to convey to Indonesia, that the awaited Imam Mahdi has come into this world. In further development, Ahmadiyah in Indonesia is through the support of Abdul Karim Amarullah, because with his policies, he instructed his students to move in learning Islamic sciences from Egypt to India. Because according to Amarullah, in India the quality of education is not inferior to the quality of education in Egypt. As his students are students who come from Sumatra, Thawalib, are: Abu Bakr Ayyub, Ahmad Zaini Dahlan Din and followed three months later. This article talks about the teaching and understanding of Ahmadiyah in Gambalang LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/52 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 209-239 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/52/45 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/53 2020-10-28T21:25:44Z Tasamuh:ART

Muhasabah dan Perilaku Seks Bebas Ismail, Zaki Sex Self Introspection Wirid Control Emotions Modernist lifestyle among teenagers could potentially cause problems of various types, such as the one promiscuity in all circles, including the students who became one of the most important items in developing nation. These conditions will lead to freedom in dealing with the opposite sex, an understanding of religious concepts are believed able to provide new stimulus to the young people, in particular to adopt a positive process of modernism. So that modernization cannot be censored by any process, especially among teenagers. In the religion of Islam itself, casual sex behavior classified in fornication and adultery itself has expressly forbidden religion, as in Al-Qur’an Surat an-Nisa verse 32 Muhasabah is one of the religious aspects of Islam which is defined as an activity of self correction through introspection and keeping her from any possible human to do that is not in accordance with religious rules. In Islam, muhasabah classified in two parts, of which muhasabah performed after doing the deed and muhasabah performed after doing the deed. What is believed by the author is to minimize free sex activity among students. This phenomenon will be discussed in this article. LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/53 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 241-266 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/53/46 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/54 2020-10-28T21:25:31Z Tasamuh:ART

Yesus Juru Selamat Dalam Agama Kristen Abudullah, Muchammdun Jesus Christ the Savior the Prophet Muhammad Syaafah According to Christians, Jesus Christ is not just sent out by the local congregation. Because it emphasis on meeting with the risen Lord to accept the task personally. So, the apostles were not clergy, but the messenger of Christ to build a church. In summary, the Apostle in Ancient Greek is a term that refers to marine or naval ship goods. Later, the term also includes any person appointed as an envoy. Apostles in the Gospels refer to the twelve disciples who personally commissioned by Jesus to be the vanguard of the person who was sent as a bearer of good news. First, they start from Yarussalem and then to all the other nations in the world. Through Jesus Christ, man was called back from exile and be reconciled to God the Father in Heaven. Humans are freed from moral captivity and egoism is replaced with love and fellowship. It was Jesus Christ the only one who can free people from sin. There is no safety inside of human being rather than Him. Jesus Christ was without sin, holy and immaculate provides freedom from sin, no salvation through any other. Jesus himself said, I am the way and the truth and the life (John 14: 6). This article talks about the concept of salvationnin Christianity. LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/54 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 339-376 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/54/47 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/55 2020-10-28T21:25:31Z Tasamuh:ART

Kesadaran dan Kecerdasan Spiritulitas Rahman, Fathur Awareness Self Religion Spirituality Spiritual intelligence is the internal factors that can affect a person’s mental high and low resistance. The spiritual intelligence is the ability of character and positive character. Spiritual intelligence is useful, because it enables people to realize who the real man and how people give meaning to life. The spiritual intelligence as a trigger for human to do everything that related with human values. Thus, there is a relationship between ownership spiritual intelligence and mental endurance. Someone who has a spiritual intelligence have low mental endurance is low. Low mental endurance, they indicated a potential for inappropriate behavior. Not to perform deviant behavior, then someone needs to find true happiness. They require a search for meaning, vision and value of life becomes an important aspect of human existence, (The search for meaning, vision and value is the most important aspect of being human). Although the spiritual is not identical with religiosity (religiosity), but spiritual intelligence as a human guide in life can be achieved through awareness and appreciation of true religiousness. This is to encourage people to do more humane, so it can reach the noble values that may not have been touched by the mind. Consciousness is aware of us holistically. That awareness includes awareness of human existence in the presence of the creator of universe, human beings and other creatures, awareness of human potential, awareness of human weakness that human life requires illahiyyah instructions LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/55 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 377-420 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/55/48 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/56 2020-10-28T21:25:31Z Tasamuh:ART

Religiusitas dan Kehidupan Sosial Keagamaan Najtama, Fikria Religion Religiosity Humanitarian Spirit Islam is a universal and timeless religion. Islam is not a religion that only guarantees the improvement and enhancement of personal life. Islam is not a religion consisting of dogma, worship and ceremonies. Actually it is a complete way of life, guiding people in accordance with instructions given by God to His Messenger, Muhammad. Islam is a system and a rule of life that includes everything that does not let any one field of human existence to be organized by the forces of Satan. Thus, it is manifested through religious forms religiosity a Muslim. Religiosity is embodied in various sides of human life. Religions not only occur when a person commits ritual behavior (worship), but when do other activities that are encouraged by the strength of the end. Not only with respect to activity that looks and eye can see, but also the activity is not visible and assorted hand or a person. Therefore, religious person will include a wide variety of side or dimension. LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/56 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 421-450 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/56/50 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/57 2020-10-28T21:25:31Z Tasamuh:ART

Peran Nabi Muhammad dan Yesus Kristus Dalam Sistem Peradilan Tuhan Adib, Shohibul Court Final Day of the Lord help role of Jesus Christ In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and avery long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it. LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/57 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 451-486 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/57/51 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/58 2020-10-28T21:25:31Z Tasamuh:ART

Pengembangan Masyarakat dan Manajemen Dakwah Musholi, Musholi Propaganda Movement Community Empowerment Morale Propaganda management is the ability to identify problems and then plan appropriate, organize and coordinate the executors of propaganda in certain units. Thus, management of the mission is a process of utilizing the resources (human and natural) and made to realize the values of Islam as a common goal. The management of the mission is a systematic and coordinated arrangement in proselytizing activity or activity that starts from before the execution until the end of the implementation of propaganda. While development managerial is a part of managerial behavior. It’s included training which is used as a means to improve one’s skills and facilitate adjustment to work and career advancement. Someone involved in an organization, not always immediately able to master and has the skills in the management of the organization, so that training and cadre member of the organization is absolutely necessary to prepare qualified resources. Term development of the translation of a term development translates into two terms, namely: the first term to the idea or natural thought. The second term is defined as a respect. The idea of change and the creation the ability to act in a world are full of struggle and competition. Both meanings are closely related with each other. With forward thinking will create the desire to raise the idea in changing circumstances into thriving communities LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/58 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 487-521 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/58/52 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/59 2020-10-28T21:25:31Z Tasamuh:ART

Agama dan Keberagaman : Sebuah Klarifikasi Untuk Empati Haris, Muawir Theology Humanity Emphaty Pluralims Spirit of Religion In the Matt. 22: 37-40, Yesus said “You shall love the Lord your God with all your heart, and with all your soul, and with all your minds. This is the great and first commandment. And a second is like it, You shall love your neighbor as your self. These two commandments depend all the law and the prophets. The nature of religion has been endlessly discussed by philosophers, theologians, psychologists, and sociologists. They look at different aspects of religion as their interests and their purposes differ. Therefore, they formulate variety of definition of religion. Religion is seen to be difficult to define. But it’s necessary to have a clear definition of religion as a starting point for religious studies. In the globalization era, Muslim needs strong basis theology. Humanist theology is a basis of the world religions. So the question is who the humanist unity of God, as a theology of Quranic? What attitude we must follow in prophetics massage? And than what spirite who guide in association between Ummah in Indonesia country. Idea fundament of humanist unity of God is they have identity of religion and respect to the other. This writing shows that theology (tauhid) is human awareness on thier believer toward the one god which cover it’s one of essence, action, atribute (characteristic). The unity of god essence is a furitification towards God. Yet, The pluralism is to be still unitied with strong bound, namely bound of essence of God. This articel describe the discourse. LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/59 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 523-544 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/59/53 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/60 2020-10-28T21:25:31Z Tasamuh:ART

Sejarah Kehidupan Nabi Muhammad dan Kemenangan Umat Islam Amin, Muhammad Rais History and Struggle of the Prophet Suffering of Friend Victory of Muslims Prophet Muhammad announced a surprising sense of revolution containing in his speech: “O people, verily your Lord is one and your father is one. Each of human being is from Adam, while Adam comes from the land. Verily the noblest among you is the most pious; there is no difference between Arabs and non-Arab except for piety. “The call of the Qur’an contains two things, the two buffers, the underlying sense of safety and security. Islam on both of these sturdy and stand in every age and in every place, unity in concept to the human. A human being is a human being that another brother of the two reviews, first, that God is one, and secondly, that human ancestors were one. Then, after the Prophet emigrated to Medina and take power, the teachings are passed and are coupled with the teachings of amaliyah or acts, which regulate human life and society according to their safety. Maintaining the security and safety of the people in general, and his followers are still few in number, but got the persecution of enemies. Prophet gained victory after victory. The victory can seize the city of Mecca is the biggest lesson that adds firmly trust the people believe in Allah and surrender to Him LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/60 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 545-576 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/60/54 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/61 2020-10-28T21:25:31Z Tasamuh:ART

Keimanan dan Etos Kerja Anshori, Afnan Tauhid Unity of Word and Deed Morale In the teachings of Islam, if someone has expressed faith with said two sentences creed, consequently Islam guarantee her safety and property. Faith in the oneness of God is called monotheism. The tauhid is the subject and the roots of the faith into a buffer all Islamic buildings. Al-Qur’an termed la ailaaha words spoken in a statement illallah creed as Thayyibah sentence. The faith steady obtained as a product of the nature, divine revelation, taste, reason and charity. The five factors that must be turned optimally and simultaneously are how capable, because each interconnected, mutually reinforcing and need each other to produce the faith. Faith as the basis of religious doctrine into who believed unanimously, does not overcome hesitations at all. Faith raises mental attitude, born in word and deed. It is predicated on a belief to worship. Faith is the soul that is in each one of which will be known when spoken in words (creed) and applies to the act (of worship). Meanwhile, work ethic, along with the guidance of Islamic piety. It has been practiced by Muslims in his time ago. When Islam was able to dominate the world of work and affect the human. The entire activity of Muslims cannot be separated from the values of faith. When people work without ethics, without morals and morals, then the human work force imitate animals, down to the level of humility. When people work without the use of reason, then the results of its work will not acquire any progress. Muslims have the Koran and Hadith as the source of all value and guidance in every facet of life, including work LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/61 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 577-599 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/61/55 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/62 2020-10-28T21:25:31Z Tasamuh:ART

Interaksi Sosial Islam dan Konghucu Khaeriyah, Hamzah Religious Values Social Interaction Social Effects Social interaction is very useful in studying various problems in society. In Indonesia forms of social interaction takes place between the various tribes, nations, between the educated classes with denominations. The social interaction is the key to all social life. Because without interaction, there can be no life together. The meeting of individuals in the flesh will not produce social life within a social group. The social interaction plays between members and groups in society based on the values, norms believed by the public. One of the values or norms that are believed by the public is derived from the teachings of their religion. Religion here can be seen as the values that are believed by the public and can be seen as a factor that encourages social interaction among religious followers. Because religion, seen as a social phenomenon is reflected by the social interaction that is carried by its adherents, then religion has a variety of functions: the function of social solidarity, the function of giving meaning to life, social control function, the function of social changes and psychological support functions. Religion provides the inspiration and paves the way to social change. Religion provides the inspiration and paves the way to social change. Religious values provide moral standardization of how a number of existing community settings should be measured and how it should be LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/62 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 601-616 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/62/56 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/63 2020-11-15T23:23:48Z Tasamuh:ART

Urgensi Dakwah dan Problematika Masyarakat Global Haris, Munawir Globalization Problematic Society Islam Guiding Nashāihul ‘Ibād Globalization influences all aspect of life, whether it is in social field, politic, economy, culture, education and in others field produced the kinds of influencing as positive and negative. There is an interesting development that writer finds in global society that the tendency of society has begun changing on quest of meaning life whether humanism and spiritual value. It relates with presenting of negative influencing of era globalization toward the society who forget the behavior as one of the part of eternity orientation. To answering that problem, Islam has given solution with the lesson in molded of Nashaihul ‘Ibad holy book translation. The writer chooses the product of Imam Nawawi al-Bantani because the holy book includes many materials in Islam guiding that are really interesting to be observed and the content can be contextualized to the global society. LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/63 10.47945/tasamuh.v10i1.63 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 1-29 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/63/57 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/64 2020-11-15T23:23:48Z Tasamuh:ART

Dakwah Dalam Bingkai Politik Khaeriyah, Hamzah Preaching Politic Media Leadership Ethic In the condition of being Indonesia context, the relationship between preaching and politic could be seen in three views. Firstly, accommodative group stated that spiritual life is arranged by religion and secular life is arranged by secular logic. So that, these are necessary attempt to separate between preaching and politic. Secondly, moderate group gives opinion that Islam is not only to understand as a religion but as an ideology. Islam is totalistic religion (kaffah) that arranges all life aspects of society including in social-politic life. Thirdly, idealist-radical groups stated that Islam is there on all ideologies, so that to sacrifice is required the hardness ways and concurrently refused ideology of five principles as the one and only foundation as society organization of social life and that religion must be as ideology to change the five principles of Indonesia. In perspective of al-Qur’an, politic wished to be preaching philosophy as a reference, having the positive goal so that allow becoming politic as preaching media. Preaching through politic wished can arrange the society with the base of behavior of al-karimah, to unite the society with attitude brotherhood and affection. Be able to uphold the justice, wellbeing and mutual assistance. To uphold the leadership serves to community necessity, arranging the society with the fair law and beneficial progression. Thus, be able to understand that preaching in politic frame should apply on the underlayment of morality and to pay attention of politic ethic LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/64 10.47945/tasamuh.v10i1.64 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 31-64 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/64/58 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/65 2020-11-15T23:23:48Z Tasamuh:ART

Berita Online Sebagai Instrumen Dakwah: Antara Profetik dan Provokatif: Analisis Framing Media Online Serambinews.com dan Panjimas.com Terhadap Pemberitaan LGBT Rubawati, Efa Media Online Framing Media Prophetic Provocative The presenting of internet as the new media with high interactivity and connectivity, the fact has made almost the humans life undergoes the changing. It is not except for dimension of religion. The one of religion activity is preaching undergoing transformation from the conventional media to new media. Presently, a lot of online news in one side gives positive effect in deployment the fast and broad information, but in other side it becomes the place of developing the news false (hoax). Although, the news online is many still entering the preaching’s messages in its news. One of them is serambinews.com dan panjimas.com. The study in this paper uses a study through descriptive method with framing media analysis. Sources of data were obtained from various sources and references related to the topic of discussion, both are from online internet and book literature. This study finds important things such as preaching of bil qalam can be done through news, although in the delivery of messages of preaching, these two online media have different framing. Understandably, serambinews.com conveys prophetic messages to the reader through the news, while panjimas.com chooses to present it provocatively. Both have their own advantages and disadvantages, which can be adapted to theconditions and assumptions of the community as mad'u LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/65 10.47945/tasamuh.v10i1.65 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 65-77 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/65/59 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/66 2020-11-15T23:23:48Z Tasamuh:ART

Pemikiran Pendidikan Islam Pada Era Kontemporer Hanafy, Sain Development of Contemporary Islamic Education Education Idea of Abdurrahman Mas'ud Hasan Langgulung Abdul Munir Mulkhan. This paper discusses the development of contemporary Islamic education by describing the thoughts of Abdurrahman Mas'ud, Hasan Langgulung, and Abdul Munir Mulkhan. Abdurrahman Mas'ud offers the humanistic and religious format of nondikotomic education, which connects human beings with their God (Hablum Minallah) and between human and human (Hablum Minannas). The purpose of education according to him is to prepare life in the world and the hereafter. Hasan Langgulung offers an idea of the principles of Islamic education. According to him, education can be viewed from two points of view. First, from  the perspective of society, that education is a process of cultural inheritance, from the old generation to the younger generation, so that the community can maintain its personality with the basis of Islamic values. Second, from individual perspective, education means the development effort of individual potentials to be actualized concretely so that the results can be beneficial to individuals and society. Langgulung educational thinking is based on the perspective of psychology, education is needed to meet and maintain the sustainability of human life. While Abdul Munir Mulkhan's educational thought is more influenced by a sociological perspective critically. In general, education only prioritizes aspects of intelligence (cognition) and skills (psychomotor), thus ignoring the aspects of personality (emotional). Therefore, he argues, spiritual reasoning is the solution to the philosophical problems of education because the personality or consciousness of manners will increase religiosity (spiritual intelligence) as the base of creative consciousness. According to Mulkhan, education is the right of human beings in maintaining humanitarian agreements so that in their life will realize the awareness of pluralism in the society LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/66 10.47945/tasamuh.v10i1.66 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 79-91 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/66/61 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/67 2020-11-15T23:23:48Z Tasamuh:ART

Zakat Sebagai Pesan Dakwah: Antara Pengelolaan dan Perubahan Status Manusia Dauly, Hamdan Alms Preaching Society Management Changing Development. If alms is managed and benefited well, it has potency of strategies to equality of nation economic at Indonesia. But, the problem occurs in Islam society that knowledge, awareness, and experience toward command to do alms still weakly. Moreover, the formulating of alms are still used the expert of alms formulating for the last some decades, so that it is not suitable used for arranging alms in modern society for present day. Preaching concept based on wisdom, the best instruction and the excellent ideas, it can be developed become approach and methodology of alms development that is effective, efficient and touching the heart of humanity. The socialization of alms whether it is about its law, its wisdom, method of excavation and its collecting, management and its beneficial until the existing of changing as to change the mustahiq status to be muzakki is an important part of the alms movement and social matter to return the knowledge of alms in society. Thus, the goal of alms is the equality of economic, problem solving of labor force and unemployment, serving of healthy for the poor society, and then to overcome the neglected children and orphan be able accomplished with well. LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/67 10.47945/tasamuh.v10i1.67 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 93-123 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/67/62 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/68 2020-11-15T23:23:35Z Tasamuh:ART

Pesantren: Tantangan dan Masa Depan Dakwah Jabbar, Abdul Islamic School Preaching Challenge Future Islam Islamic school is an education institutional of Islam that functions as center of education and transmission of Islam (preaching). There are five elements of Islamic school, among one and another cannot be separated. The five of this element include an Islamic religious teacher, religious pupil, Islamic boarding school, mosque, and teaching of classical holy book, or it can be mentioned as yellow’s holy book. The process of inherent preaching in education is conducted in Islamic school environment. The problematic of preaching is the challenge and the preaching’s future for the Islamic boarding school that is required to be an institutional of preaching and Islam education but also following as the development. Thus, Islamic school is not only recognized as traditional, but it is able to be institutional modern of preaching and education that has three transmission functions of Islamic knowledge, maintenance of Islamic tradition and development of Islamic Teacher. LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/68 10.47945/tasamuh.v10i1.68 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 125-148 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/68/63 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/69 2020-11-15T23:23:35Z Tasamuh:ART

Dakwah Sebagai Ujung Tombak Penanganan Radikalisme Agama di Indonesia Said, Muhammad Radicalism of Religion Peacefull Religion Islam Rahmatan lil ‘alamin Radicalism in Islam gives depict about the existing of group that exclusive and militant. The attitude without compromise, not respect other people who different faith and crude are “the truth” that they chose. They do not care the destructive reason of their action. Moreover, they do the crude by the naming of religion whereas they are not well confessor of religion. Look at this problem, the writer feels to obligate to reflect back, why Islam is the religion “rahmatan lil ‘alamin”, the religion that loved the peace is becoming the object of all the disturbance action in radical sight. There are two factors of arisen Radical Islam in Indonesia. The first internal factor occurs because the existing of diversion the religion norms. Secondly, external factor for the Muslim whether is occurred by controller or hegemony from western does not support toward applying of Islamic law in the life. The obligation of the rule and public organization of preaching in Indonesia for together handles the radicalism problem of religion so that the goal of preaching to share the conciliation messages, Islam as the welfare religion and the mercy can realize for all the people. LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/69 10.47945/tasamuh.v10i1.69 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 149-187 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/69/64 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/70 2020-11-15T23:23:35Z Tasamuh:ART

Generasi Rabbani: Dakwah Melalui Televisi Maliki, Noval Preaching Religious Teacher Preaching Material Television Rabbani Generation Family The obligation of preaching is essential for all the Muslim that is appropriated by the capability and proficiency every Muslim because the meaning of religious preacher generally is every Muslim or Muslim women of Mukallaf, the obligation attaches and does not separate from the mission as the Muslim. Moreover, for special meaning are they taking special proficiency (mutakhassis) in Islam religion recognized as Islamic teacher. Then, in conveying the preaching, the religious preacher wants the preaching material that was message conveyed by the religious preacher to mad’u that includes the truth and kindness for the people that source from al-Quran and Prophet Muhammad (Hadis) covered faith, Islamic law, and behavior with kinds of knowledge that achieved by him. Nevertheless, in conveying the preaching material, a religious preacher must determine the media to be used; it is able in oral, written, portrayal, audio visual and behavior. The awareness will be importance of media of preaching in conveying the preaching material to get the preaching’s goal. So that, many religious teachers have taken advantage the media of television as the facility in distributing the preaching. One of the religious teachers is Jefri al-Bukhori. He introduces as massive message of preaching in Rabbani generation through television. The Rabbani generation is the generation who believes and Islamic theology, and between of those trusting in God, patience, and positive thinking. To get this matter, it is needed the role and active parents and family’s role to be always train, giving guiding and presenting the environment for the children that always full of Islamic condition LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/70 10.47945/tasamuh.v10i1.70 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 189-214 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/70/65 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/71 2020-11-15T23:23:35Z Tasamuh:ART

Drama Sebagai Media Dakwah Dawami, Iqbal Preaching Media Society Traditional Drama Realization of preaching does not only attempt to increase the understanding in behavior and perspective but also to aim the broader target. By the complicated problem of preaching, preaching must be role to aim toward implementation of Islam more overall and share the kinds of life aspect. The preaching media is used for religious teacher to convey the preaching’s messages must be appropriate with condition of society. This matter causes the media of traditional preaching still existing in the center of modern media for present day. One of the traditional preaching media is still used until present day as drama. By drama, preaching can have sent well by the words or face expression. Actualization of preaching’s mission through drama or theater is combination between the art and preaching, so that in developing to aim based on the rules of Islam. Hence, the using of drama as preaching media is really effective because through the locution, movement and action that bundle in a performance of drama so that the preaching’s messages can be sent to the society and it can be as spectacle and the a beneficial guide. LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/71 10.47945/tasamuh.v10i1.71 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 215-239 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/71/66 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/72 2020-11-15T11:41:56Z Tasamuh:ART

Kesabaran dan Kesehatan Mental dalam Bimbingan Konseling Islam Najamuddin, Najamuddin Patience Mental Health leading of Islam counseling Preaching Every human must be able to balance between intellectual intelligence and emotional intelligence. Emotional intelligence is measured of the ability to control the emotion and to refrain. In Islam, the ability of controlling the emotion and patience are mentioned the patience. Patience demands patience in the face of something difficult, heavy, and bitter, to be accepted and faced with full responsibility. Nowadays, patience is understood by many people to aim toward passive nature of patience, in meaning of resigning does not do anything when faced with problems. While in Islamic view, patience means to be strong, to stand firm, or not to despair when facing obstacles, and to keep trying maximally. In addition, someone’s mental health is the ability to adjust to the circumstances encountered, can utilize all the potential and talent as much as possible and bring to the harmony in life must also be considered. Meanwhile, Islamic counseling is a process of providing assistance to individuals to realize again its existence as a creature of God who should live in harmony with the provisions and instructions of God so as to achieve happiness in the world and in the afterlife. Urgency of preaching with the concept of patience that preaching can help clarify and illuminate the mad'u about how patience is consistent with the Qur'an and hadist. The existing of preaching is so that the mistake in understanding the patience can be reduced. The problematic society today is not only about material issues, but also about psychological problems. So, between patience, mental health and counseling Islam must be framed in preaching LPPM IAIN Sorong 2018-04-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/72 10.47945/tasamuh.v10i1.72 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 1 (2018): Tasamuh: Jurnal Studi Islam; 241-272 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/72/67 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/73 2020-11-17T23:09:14Z Tasamuh:ART

Sejarah Perkembangan Islam di Iran Rais, Muhammad The History of Islam in Iran Iran Revolution Syiah Ayatullah Khomeini In the 1935 the name of Persia was succeeded by Iran, and then in Revolution 1979, Iran was became Islamic Republic of Iran state (al-Jumhuria al-Islamia Iran). Ayatullah Khomeini as revolutionary leader and Syiah figure was successfully lead the Iran State to fuse between modern and al-Imam conception (Imamiyah). The paper will describe the existence of Islam in history of Iran before and after Iran Revolution in 1979. The development of Islam in Iran more related to the Syiah that dominated in population, politics, social order, and so forth. Iran population (in 2000) amount to 159.051.000 people, that 93% is Syiah, 5% Sunni, and 2% the others. It means the number of Syiah population that juridical Iran as Islamic State of Syiah. Therefore, to know about the history of Islam in Iran, we must to understand of the Syiah. In other word, the development of Islam in Iran is related to the development of Syiah in Iran, because of prescribed by the rules of qanun (legal statute of Iran) after Iran Revolution (1979) was based on mazhab Syiah, is Wilāyat al-Faqīh. However, upon Ayatullah Khomeini death, on June 3rd 1989, after Gulf War, Ali Khomeini successes to the government. Under his government, Ali Khomaeini which involves the ulama reforms the characters of liberal Western to Islamic in social order of society LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/73 10.47945/tasamuh.v10i2.73 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 273-288 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/73/68 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/74 2020-11-17T23:09:14Z Tasamuh:ART

Sejarah Perkembangan Islam di Turki Rahman, Fathur The History of Turkey Ottoman Empire Republic of Turkey Mustafa Kemal Secular Modern State. Over the hundreds of years, Islam have been growing rapidly in Turkey. Although the majority of its people are Muslims, in its development, Turkey became a republic with a secular democratic state system. In this paper will be reviewed the history of Islamic development in Turkey, including developments in the reform era that makes Turkey as it is today, the country that constructs Islam as a rational and scientific religion.The history of Turkey is divided into five periods. The first period, ie in 1299-1402, begins with the founding of the Ottoman empire. The Second Period, 1402-1566, is marked by royal restoration. The third period, 1566- 1699, was marked by the Ottoman ability to defend its territory. The fourth period, the year 1699-1838, marked degan gradually subside of the kingdom then experience more progress. The fifth period, 1839-1922, was marked by a cultural revival and Turkey became a republic, and it was no longer a system of government based on empire, dynasty, or caliphate as it had been for centuries. Mustafa Kemal established Turkey as a secular modern state based on its disappointment with the previous Caliphate system. In the latter period also called the contemporary era, although acknowledged as a secular republic, the Turkish government supports the implementation of Friday prayers in the mosque as a form of social discipline. Likewise, fasting to build patience and patience, and paying zakat encourages one's generosity, the birth of Islamic parties; moral enforcement and social justice; banning polygamy and divorce decisions must be made in court; equal rights of women and men in education, work, and in politics—in 1934 women were given the right to be nominated in national elections. LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/74 10.47945/tasamuh.v10i2.74 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 289-308 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/74/69 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/75 2020-11-17T23:14:38Z Tasamuh:ART

Proses Islamisasi, Perkembangan, dan Eksistensi Islam di Perancis Iribaram, Suparto The Historical Development of Islam in France French Muslims Muslim Immigrants Existence Marginalization Minority This paper will describe the historical development of Islam in France, including its existence and problems as a minority. The process of Islamization has long been rising in France, because the French people themselves have long been in contact with Islam, precisely since Islam entered in the 8th century, for about 40 years in the southern part of France, namely the transition period of power from the Umayyad Dynasty to the Dynasty Abbāsiyah. Furthermore, though hampered by the Crusades and expansion, the Islamization process in France explicitly began in 1830, when Muslim immigrants came to bring their commodity to France, when the era of North African colonization began. Since that time the population of Muslims in France experienced significant developments. The number of Muslims in France in 2005 has reached 5,000,000 people and there are about 2,500 mosques; the majority of them are from North Africa Sunni. However, the problems faced by French Muslims today are the marginalization of such regulations as the ban on jilbab (hijab), the existence of negative prejudices and fear of terrorism and radicalism LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/75 10.47945/tasamuh.v10i2.75 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 309-323 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/75/70 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/76 2020-11-17T23:09:14Z Tasamuh:ART

Akar Historis dan Perkembangan Islam di Inggris Budi, Syah The Roots of Islam in Britishv the Development of Islamic Sense Historical Situations Islamic Institutions Muslim Communities This paper will reveal the historical roots and Islamic development in British. The discussion covers various areas of study pertaining to historical situations. The study tends to focus on the search for the historical roots of Islam in the 7th to 15th and 16th-17th centuries, and also the development of Islamic institutions in British contemporer.The historical roots of Islam in Britain have existed since the discovery of several coins with the words 'laa ilaaha illallah' belonging to the King of Central England, Offa of Mercia, who died in 796. The history records that this Anglo Saxon King had trade ties with the peoples Muslim Spain, France and North Africa. In addition, also found in the 9th century the words 'bismillah' by Kufi Arabic on Ballycottin Cross. Indeed, in the eighth century history has noted that trade between Britain and the Muslim nations has been established. In fact, in 817 Muhammad bin Musa al-Khawarizmi wrote the book Shurat al-Ardhi (World Map) which contains a picture of a number of places in England. In the 12th century, when the feud with Pope Innocent III, King John established a relationship with Muslim rulers in North Africa. Later, in the era of Henry II, Adelard of Bath, a private teacher of the King of England who had visited Syria and Muslim Spain, translated a number of books by Arab Muslim writers into Latin. The same is done by Danel of Marley and Michael Scouts who translated Aristotle's works from Arabic. In 1386 Chaucer wrote in his book prologue Canterbury of Tales, a book that says that on the way back to Canterbury from the holy land, Palestine, a number of pilgrims visit physicists and other experts such as al-Razi, Ibn Sina and Ibnu Rusyd. At that time Ibn Sina's work, al-Qanun fi al-Tibb, had become the standard text for medical students until the seventeenth century.The development of Islam increasingly rapidly era after. In 1636 opened the Arabic language department at the University of Oxford. In addition, it is well known that the English King Charles I had collected Arabic and Persian manuscripts. In the era of Cromwell's post civil war, the Koran for the first time in 1649 was translated in English by Alexander Ross. In the nineteenth century more and more small Muslim communities, both immigrants from Africa and Asia, settled in port cities such as Cardif, South Shield (near New Castle), London and Liverpool. In the next stage, to this day, Islam in Britain has formally developed rapidly through the roles of institutions and priests, and the existence of Islam is also widely acknowledged by the kingdom, government, intellectuals, and the public at large LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/76 10.47945/tasamuh.v10i2.76 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 325-354 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/76/71 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/77 2020-11-17T23:09:14Z Tasamuh:ART

Pengaruh Peradaban Islam Terhadap Dunia Barat Huzain, Muh The Islamic Civilizationv The Western Civilization Renaissance Roman Empire Classical Era The Middle Ages The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era. LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/77 10.47945/tasamuh.v10i2.77 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 355-377 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/77/72 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/78 2020-11-17T23:08:44Z Tasamuh:ART

Islam di Thailand Sanurdi, Sanurdi Muslim minority Malay (Pattani) Muslims Thai Muslims the Existence of Islam the Problems of Muslims in Thailand In the history Islam has existed in Thailand since the 13th century. Muslims have been active in trade and administration in the Thailand kingdom. However, in its development, as a minority, there was conflict due to discrimination and intimidation. In 2000 the percentage of religion in Thailand was Buddhist (95%), Islam (4%), Christian (0.6%), and other religions (0.4%). This paper seeks to examine the existence of Islam and the problems of Muslims as a minority in Thailand. In general, the Muslim population in Thailand is divided into two groups, namely Malay Muslims and Thai Muslims. The majority of Muslims are in the Southern part of Thailand, especially in Pattani area so they are often referred to as Muslim Patani Darussalam or Patani Raya which is closer to Malay. While the Thai Muslims are in the Middle and North that includes the descendants of Iranian Muslims, Champa, Indonesia, India, Pakistan, China, and Malay. Problems faced by Muslims in Thailand are more commonly experienced by Malay Muslims or Pattani in southern Thailand. They are regarded as Khaek (guests or foreigners), a negative prejudice. Malay language and names are prohibited from being used in public institutions, such as schools and government agencies. This resulted in the emergence of Pattani's reaction and resistance to the part of Southern Thailand  to obtain special autonomy, even to separatists. Finally, in early 2004 there were several incidents and riots occurring in Southern Thailand, especially in Narathiwat, Yala, and Pattani. This conflict occurs because the demands of the separatist movement and the government act hard against them in militaristic ways, on the other hand people are also dissatisfied with government discrimination as well as violence actions separatist movement. This is exacerbated and worsened by USA intervention in the conflict under the pretext of fighting Islamic separatist violence. LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/78 10.47945/tasamuh.v10i2.78 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 379-390 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/78/73 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/79 2020-11-17T23:08:44Z Tasamuh:ART

Situasi Politik Pemerintahan Dinasti Umayyah dan Abbasiyah Haris, Munawir Caliph of the Muslim Political Situation Umayyad Dynasty Abbasid Dynasty Mu’awiyah bin Abi Sufyan Hasan bin Ali Abu al-Abbas Abdullah At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/79 10.47945/tasamuh.v10i2.79 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 391-406 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/79/74 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/80 2020-11-17T23:08:44Z Tasamuh:ART

Perkembangan Islam di Brunei Najtama, Fikria The Development of Islam in Brunei Darussalam Islamic State Islamic Ideology Malay Tradition Brunei has existed since at least the 7th or 8th century. In the history mentioned Islam has come to Brunei since the 7th century, which at that time Brunei has become a center of trade. The king of Brunei Malay kingdom since Sultan Muhammad Shah (1383), is a Muslim sultan who leads the kingdom as well as religious leaders, and is responsible for upholding the implementation of religious teachings in the region. This paper will discuss the development of Islam and the dynamics of Malay politics, religion and traditions in Brunei Darussalam to the present, including how Brunei Islam can pass through the British colonial era with unique conditions, even as they respect Britain as the savior of their country. Brunei reached its heyday from the fifteenth to the seventeenth century at the time of the Bolkiah Sultan, who ruled the entire island of Borneo and the Philippine archipelago, before the arrival of European colonial nations. Together with Malaysia, Brunei was colonized by Britain, and since 1888 the Kingdom of Brunei is a British Commonwealth. After Malaysia Merdeka (1957), Brunei declared its independence on January 1, 1984 from Malaysia. Although not a vast country. Brunei is an Islamic state that plays an important role in maintaining Islamic values in society. This is the success of the mosque coaching program and the advancement of religious education as a top priority. The Malay Muslim Kingdom of Brunei Darussalam made Islam its national ideology to implement Sunni Islam (Ahlussunnah Waljamaah), to obey the king, and to live the life of Darussalam as a Malay nation In fact, all the activities of the kingdom and government rules serve to strengthen the existence of Islam. The threat of Islam that can disrupt the stability of the country is a radical movement. The government has banned sectarian Islamic sects such as al-Arqam and others, so that Brunei remains a Darussalam, a safe, prosperous country, and protected from disturbances and chaos. LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/80 10.47945/tasamuh.v10i2.80 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 407-421 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/80/75 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/81 2020-11-17T23:08:44Z Tasamuh:ART

Perkembangan Islam Arab Saudi Wahyuddin, Imam Kingdom of Saudi Arabia al-Sa'ūdiyah Wahabiyah Islamic Development in Saudi Arabia Islamic Politics in the Middle East The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/81 10.47945/tasamuh.v10i2.81 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 423-441 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/81/76 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/82 2020-11-17T23:08:44Z Tasamuh:ART

Perkembangan Islam di Indonesia Era Reformasi Sauki, M The Existence of Islam in Indonesia Islamic Movement Islamic Identity Muslim Representation Islamic Ideology Pancasila Islam in Indonesia has existed since in the 7th and became more widespread in the 13th. The success of Islam spread in Indonesia including the most dynamic with the method of cultural and political da'wah. Since the era of independence, Islam has grown rapidly. This paper aims to examine the existence of Islam in Indonesia today, with a review before the reform era and after reform. The Islamic movement can be said to be very influential on Indonesia's independence. This is evident from the role of Islamic organizations and parties. Despite its dominant influence, Islam did not become the official ideology of the Indonesian state after independence, as in the events of the Jakarta Charter, Islamic leaders preferred Pancasila as the principle of a pluralistic state. Uniquely, despite the predominantly Muslim population, Islam is not formally exposed in the system of government. After the Reform Era, many new Islamic parties and organizations were established. In Islamic conception, in general, reform is understood as ishlāh, which is in the ushul fiqh rules "keeping something good from the old and taking on the better of the new." Therefore, Islamic leaders are required to observe the global situation and its influence on Indonesia. Post reform also emerged a variety of radical Islamic organizations, terrorism, and movements that demand the implementation of Islamic law in all forms of order carried by certain Islamic movements, such as Hizbut Tahrir Indonesia and others. These problems make Islam a very sensitive issue: claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Such conditions precisely complicate the development of Islam in Indonesia that should consolidate and strengthen the interests of Islam. Furthermore, this condition is exacerbated also by the emergence of politicization and commercialization of Islamic identity in the context of da'wah, education and public media LPPM IAIN Sorong 2018-09-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/82 10.47945/tasamuh.v10i2.82 Tasamuh: Jurnal Studi Islam; Vol. 10 No. 2 (2018): Tasamuh: Jurnal Studi Islam; 443-458 2461-0542 2086-6291 10.47945/tasamuh.v10i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/82/77 Copyright (c) 2018 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/83 2020-10-28T21:25:55Z Tasamuh:ART

Epistemologi Perspektif Islam dan Barat Budi, Syah Epistemology Islam and the West Theory of Knowledge Epistemology having relationship with philosophy can be likened to a tree with branches. Philosophical tree has branches in the form of sub-disciplines: philosophy of science, ethics, aesthetics, philosophical anthropology and metaphysics. Epistemology as a branch of philosophy of science is devoted to the sources of knowledge. To arrive at an understanding of Islamic epistemology, it is necessary to approach genetivus subyektivus, which puts Islam as a subject (Islam serve as subject/ benchmark think) and serve as the object epistemology (epistemology be used as a study). Epistemology as a result of the human mind does not intend to interpret Islam, but aims how to acquire knowledge, how the methodology of knowledge, the nature of knowledge and so on related to epistemology. Then by itself the Islamic epistemology are studying Islam itself, or in other words is epistemology according to Islam. The formula makes the difference between Islamic epistemology in general. Islamic epistemology in addition to the general epistemology is concerning revelation as a source of knowledge and inspiration. Epistemology generally assumes that the truth centered on humans because humans have the authority to determine the truth (knowledge). This paper attempts to compare epistemology in the Islamic world and the West. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/83 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 173-196 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/83/78 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/161 2020-11-18T00:10:34Z Tasamuh:ART

Memahami Hakikat Hukum Islam Ahsan, Muhmmad Notion definition Context Characteristics Islam Law Islamic law is the legal system based of Islamic teachings. To understand the meaning of Islamic law, necessary to understand the terms associated with Islamic law: the sharia, fiqh, usul fiqh, and Islamic law itself. The Sources of Islamic law are the Qur'an and Sunnah which iquipped with the ratio used to perform ijtihad. In general, there are two scopes of Islamic law, i.e. ibadah (worship) and muamalah. The worship regulates human relationships with his God, while the muamalah regulates human relationships with one another. Islamic law has different characteristics from other legal systems. Among of these characteristics is a perfect, elastic, universal, dynamic, systematic, and ta'aqquli- ta'abbudi. Islamic law has some basic principles too, such as not to burden, defined in stages, and consider the welfare and overall justice. LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/161 10.47945/tasamuh.v11i2.161 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 231-248 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/161/159 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/162 2020-11-18T00:10:34Z Tasamuh:ART

Aspek-aspek Pembaruan Hukum Islam dalam Hukum Keluarga di Indonesia Fitriyani, Fitriyani Islamic law reform is essentially contrary to something that already exists (existing) then undergo a qualitative change as a product of interaction in public life It could be argued that the process of law reform Islam is seen as something autonomous, but he also interacts with other elements in society that occurred interdependent. Therefore, the concept of renewal of Islamic law requires adaptatif stance with social conditions in which it interacts. In this case, the realization of the principle of al-muhafadzah 'ala al-qadim wa al-Salih al-akhdzu bi al-jadidi al-ashlah (maintaining the old one if it is still good and accept the new or changed if it is considered better), became a necessity. Within the framework of family law reform Indonesia, Islamic law meempunyai a very important role and strategic. Said, because the family law of Islam. in addition to recognized as a source of juridical law, also has universal principles and in accordance with the personality of the Indonesian nation. In fact, sociologically Islamic family law has taken root and become law who live in the midst of the majority of Indonesian people. Renewal of Islamic law in the context of family law Indonesia includes four categories, namely; jurisprudence, fatwa, jurisprudence and legislation. LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/162 10.47945/tasamuh.v11i2.162 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 249-270 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/162/160 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/163 2020-11-18T00:10:34Z Tasamuh:ART

Concepts of Qath and Zhann a Qur’ani and Hadisi Study Haris, Munawir Qath’i Zhanni Qur’ani Hadisi Al-Qur’an telah disepakati oleh seluruh umat Islam sebagai sumber utama dan terutama dalam Islam, sedang hadis merupakan sumber kedua setelah Al-Qur’an.Ternyata dalam memahami ayat-ayat Al-Qur’an tidaklah gampang dan memerlukan penjelasan-penjelasan.Dalam hal memberi penjelasan terhadap ayat-ayat tersebut, yang paling berwenang adalah Nabi Muhammad Saw. Penjelasan Nabi Muhammad Saw. itu ada yang berbentuk pasti (qath’i) hingga tidak memberi kemungkinan pemahaman lain. Di samping itu ada pula yang dijelaskan dalam bentuk masih memerlukan perincian dan memberi kemungkinan pemahaman yang berbeda (zhanni). Karenanya, tulisan ini akan berusaha mengemukakan kedua hal tersebut dengan pendekatan Al-Qur’an (qur’ani) dan pendekatan hadis (hadisi). LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/163 10.47945/tasamuh.v11i2.163 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 271-279 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/163/161 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/164 2020-11-18T00:10:34Z Tasamuh:ART

Poligami; antara Tuntunan Syara’ dan Problem Sosia: Studi Kasus dalam Rumah Tangga di Kota Palopo Zulyadain, Zulyadain Nilai poligami realitas sosial keadilan pendapat umum In Islam, polygamy is allowed in based on QS. Al-Nisa, verse 3. However, in the same sura, which is in paragraph 129, stated that " And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]" in QS. Al-Nisa, verse 129, Allah swt gave a warning that the husband will not be able to do justice to their wives, which is a prerequisite for fair treatment of polygamy. Basically, polygamy can not be banned in general, for both Islamic law and positive law in Indonesia allows polygamy with strong reasons, there is permission from his wife, unable to do justice to the wives. And within reason and certain conditions must obtain permission from the court. This article will be discribe about polygamy in Palopo city. LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/164 10.47945/tasamuh.v11i2.164 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 281-302 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/164/162 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/165 2020-11-18T00:10:34Z Tasamuh:ART

Pornografi dan Pornoaksi Persfektif Hukum Islam Adib, Shohibul Pornography Islamic Law Perspective The progress of science and technology that can not be avoided, print and electronic media and the potential to contribute greatly to the spread of the problem and pornoaksi and pornografi. The results of this study show three subjects. First, in the 16th century, the roots of pornography in the Western world is considered as a balance between the political and sexual. Pornography share the progress with the development of civilization and modern technology. Second, the discussion of the perspective of Islamic law against pornography use two approaches, namely the normative and juridical approach. From the normative refers to the two main sources of Islam, namely the Qur'an and Sunnah to see the Quranic verses and hadiths of the Prophet related to pornography. While the juridical explanation will refer to the MUI fatwa and the Law of the Republic of Indonesia No. 44 2008 on pornography. Third, pornography and porno-action perspective of Islamic law are forbidden, it is clearly a normative based on several verses in the Qur'an. And some of the traditions of the Holy Prophet are strictly prohibited. LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/165 10.47945/tasamuh.v11i2.165 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 303-325 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/165/163 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/166 2020-11-18T00:10:34Z Tasamuh:ART

Zakat dan Distribusi Harta Basri, Samsul Zakat Assets Distribution Benefits The focus of this discussion is on Zakat and Property Distribution. The purpose of this study is to provide an explanation of how the Sharia views on zakat and to find out how the benefits of the distribution of assets. This study examines research that reveals the wisdom behind zakat and property distribution in improving people's welfare. The results of the discussion cite that zakat is one of the requirements for Muslims. While the benefits of its distribution provide a positive impact in terms of improving people's lives. LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/166 10.47945/tasamuh.v11i2.166 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 327-348 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/166/164 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/167 2020-11-18T00:10:34Z Tasamuh:ART

Transformasi Hukum Islam dalam Kerangka Pikir Ibnul Qayyim Al-Jauziyah Rahman, Fathur Transformation Islam Law The dynamics of the transformation of Islamic law is a serious business in an effort to actualize syar'i prescriptions to be made operational guidance in the life of mankind, so that it appears clearly that Islamic law has really been set up practical life of mankind, not just talk at the level of ideal. It also can provide an understanding that religion has placed on its functional position, which certainly in a position like this would give more positive impact within the Muslim community. The possibilities of transformation within the Islamic law gives a strong indication that the teachings of Islam that was revealed to mankind is a religion that regulates all the joints of human life as well as to regulate the human within the scope of a different time and place. So that religious teachings should be applicated in any place and at any time. LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/167 10.47945/tasamuh.v11i2.167 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 365-380 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/167/165 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs2.e-jurnal.iainsorong.ac.id:article/168 2023-01-18T10:42:31Z Tasamuh:ART

oai:ojs.pkp.sfu.ca:article/169 2020-11-18T00:10:33Z Tasamuh:ART

Korupsi, Kolusi dan Nepotisme (KKN) dalam Perspektif Hadis Sidik, Hasbi Corruption History of Hadis Maudu Social Justice Corruption is a social phenomenon has existed since the era of the history of Egyptian, Babylonian, Hebrew, Indian, Chinese, Greek, and Ancient Rome. Corruption on the surface appear as a problem. From start to tarap simple to the very modern. Various efforts have been made, law enforcement officials made various efforts to be able to cope. But along with the development of time corruption growing. Including Indonesia Corruption in our country and the day rather than getting lost, it became increasingly greater amounts and fantastic, with the number of players who more and more and congregation. Where did it from starting low-level employees to senior officials, civilian and military officials. This is an emergency that must be taken seriously. Because corruption is so diverse. If not immediately anticipated it will take effect very broad. Corruption occurs in almost all of developing countries including Indonesia besides Nigeria, Peru and the Philippines. A new issue currently developing is that corruption is related to the other organized crimes especially to the attempt of corruptors to hide their corruption-originated income through money laundering by using derivative transaction through an effective international transfer. Meanwhile, according to the data found by Asian Development Bank in Perceived Standard, it is stated that Indonesia belongs to the first place in cost competitiveness if compared to the other Asian countries. One of the ways which can be used by the Government of Indonesia is to confiscate the assets of the corruptors by claiming the assets obtained through a criminal act by means of what is called civil forfeiture in the countries practicing common law. Civil forfeiture was originally from England which was then developed in the United States which also practices the Principle of Common Law. This article describe about the corruption in the hadis maudu’, the classic are of Islam. LPPM IAIN Sorong 2019-09-02 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/169 10.47945/tasamuh.v11i2.169 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 2 (2019): Tasamuh: Jurnal Studi Islam; 403-425 2461-0542 2086-6291 10.47945/tasamuh.v11i2 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/169/167 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/170 2020-11-17T23:26:14Z Tasamuh:ART

Rasionalitas Amil Zakat Komunitas: Studi di Kota Ambon Maluku Subair, Subair Social Construction Zakat Management Community Zakat The knowledge construction of community tithe is result from knowledge and power rezim overcome through objectivity, internalization and externalisation which go on as dialectic and simultaneous. The prosess involves synthesis of religion and local knowledge, and it is cuonstructed through tithe (zakat) knowledge to be basis of culture which based on the religion. Rationality Friction (rationality shift) is taken place (happened) in tradition be tithe and carried uot, organized. Later, Is found or met with rationality modification follow the tithe fenomenon which is built by tithe discourse. Rationality which is built from the grass knowledge system fuses, and even it always is defeated by building of knowledge rationality of community tithe LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/170 10.47945/tasamuh.v11i1.170 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 1-23 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/170/168 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/171 2020-11-17T23:26:14Z Tasamuh:ART

Pengaruh Celebrity Endorser Online Shop di Instagram terhadap Minat Beli Produk Fashion Muslim dalam Sudut Pandang Syariah Marketing: Studi pada Mahasiswa FEBI UIN Sunan Kalijaga Mangole, Annisa Visibility Credibility Attraction Power Buying Interest This study aims to analyze the effect of Instagram endorsement on the interest in buying Muslim fashion products and to find out how to use endorsement Instagram in the perspective of sharia marketing. There are four endorser indicators that will become research variables, namely Visibility, Credibility, Attraction and Power. The method used in the study is a quantitative method with a descriptive type of research. This research was tested by FEBI students at Sunan Kalijaga UIN by taking 100 respondents. Data collection is done by giving questionnaires using the 5-point Likert Scale. The data that has been obtained is then analyzed using the Multiple Linear Regression Test on SPSS 21. The results of the study show that only Credibility and Attraction variables partially have a positive and significant effect on the Interest in Buying FEBI Students at Sunan Kalijaga UIN. While the Visibility and Power variables are less influential. However, simultaneously the Visibility, Credibility, Attraction and Power variables have a positive and significant effect on the Students Interest in Buying FEBI at Sunan Kalijaga UIN with a determination coefficient of 0.502 or 50.2%. This means that the Visibility, Credibility, Attraction and Power variables are able to influence Purchase Interest by 50.2%, while 49.8% are influenced by other variables not included in this study. In addition, from the results of additional questions to respondents, the researchers concluded that the use of endorsers in marketing products is not yet in accordance with the characteristics of sharia marketing and not yet in accordance with ethics that are the principles of sharia marketers. LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/171 10.47945/tasamuh.v11i1.171 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 25-48 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/171/169 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/172 2020-11-17T23:26:14Z Tasamuh:ART

Analisis Kesesuaian Instrumen Hedge Konvensional terhadap Prinsip Syarih Sembodo, Cipto Hedge Finance Syariah Investation Tabarru International finance is one of the areas that starts to attract attention of Islamic financial experts. In a more globalized market, Islamic banks need to be more exposed into international market in order to facilitate export-import transactions. Consequently, the Islamic banks are dealing with exchange rate risk higher than earlier. In the conventional counterpart, the risk can be minimized through hedging instruments; thus, gaining a higher level of operational efficiency. In an absence of such instruments, this paper offers possible mechanisms that could be beneficial for further development of so-called “Islamic hedge-mechanism”.One of the offers is how mudharabah or musharakah contract can be used to construct an Islamically acceptable hedge instruments. LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/172 10.47945/tasamuh.v11i1.172 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 49-69 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/172/170 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/173 2020-11-17T23:26:14Z Tasamuh:ART

Teori Percampuran dan Pertukaran Sanurdi, Sanurdi Liqudity changgeng Manifest This discourse studies sociologically a syariah-based microfinance institute (LKMS) which is usually known as BMT. By applying the framework of new institutionalism, this dissertation utilizes qualitative approach in its data collection. This dissertation chose LKMS in Cipulir, Jakarta and Banda Aceh as its object of study because of socio-cultural and economic differences of both regions. This dissertation found that the profit and loss sharing system at the LKMS is regarded hybrid as it was previously adopted from traditional institution and recontextualized in a new meaning and certain condition. Theoretically, this hybrid mechanism will help traditional institutions become applicable and operational with the modern system of LKMS. This dissertation recommends the government to carry out a policy which is condusive to the development of microfinance institutions fitting with the local culture and religion. Establishment of Islamic banks is driven by the desire to avoid riba in Islamic muamalah activities, establish Islamic ukhuwah among Muslims as well as emotional and physical wellbeing gained through muamalah activities in accordance with religious orders that have ridlo of Allah SWT. This article discourse about that LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/173 10.47945/tasamuh.v11i1.173 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 71-85 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/173/171 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/174 2020-11-17T23:26:14Z Tasamuh:ART

Peningkatan Produktivitas Kerja Karyawan Melalui Semangat Kerja: Suatu Penelitian pada Koperasi Warga Makmur Unit Marisa Kabupaten Pohuwato Muliadi, Muliadi Work spirit Work productivity Cooperation Focus of this study is to discuss Employee Productivity Improvement through work spirit. The purpose of this research is to study the impression of the work spirit on increasing employee productivity at the Marisa Unit Prosperous Cooperative in Pohuwato Regency. Research is participatory research, using questionnaires as research instruments and using simple regression analysis. The results showed that the work spirit was positive and significant towards work productivity of 0.569 (56.9%), while 43.1% did not discuss the model or not LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/174 10.47945/tasamuh.v11i1.174 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 87-104 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/174/172 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/175 2020-11-17T23:26:14Z Tasamuh:ART

Norma dan Nilai dalam Ilmu Ekonomi Islam Fahmi, Nurul Norms values Islamic economics Islam has been set up with the norms and values in each discipline of knowledge. Including Islamic economics, Islamic economics as a social science and theology is not only derived from the Qur'an and as-Sunnah, but also stems from empirical phenomena and economic problems in the field. Epistemologically, Islamic economics is divided into two disciplines: First, normative Islamic economics, which is the study of Islamic sharia laws relating to property affairs and treasures. Second, positive Islamic economics, which is the study of Islamic concepts relating to property affairs and treasures, especially with regard to the production of goods and services. Norms and values created in Islamic economics aims to provide moral and ethical order in the economy itself, because it is basically the purpose of Islamic economics in the world is reaching the livelihoods and happiness in the Hereafter (hayatun thoyyibah and falah both in this world and in the hereafter) LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/175 10.47945/tasamuh.v11i1.175 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 105-123 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/175/173 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/176 2020-11-17T23:26:14Z Tasamuh:ART

Faktor-Faktor yang Mempengaruhi Keberhasilan Implementasi Alokasi Dana Desa di Kecamatan Jujuhan Ilir Kabupaten Bungo-Jambi Fhadilah, Ainil Sumber Daya Manusia Komitmen Motivasi Pelatihan Sistem Audit Internal Keberhasilan Implementasi Alokasi Dana Desa Alokasi dana desa merupakan salah satu program kerja yang telah berlangsung sejak diberlakukannya UU Nomor 6 tahun 2014 pasal 72 ayat (1) tentang Desa, PP RI Nomor 22 tahun 2015 tentang Dana Desa. Program alokasi dana desa ini tentunya suatu terobosan yang sangat baik dan positif bagi seluruh masyarakat terutama masyarakat di pedesaan, karena alokasi dana desa ini bertujuan untuk meningkatkan kesejahteraan masyarakat dan desa, seperti insfrastruktur, peningkatan ekonomi dan pembinaan masyarakat. Dalam keberhasilan upaya pengimplementasian alokasi dana desa yang baik ialah terjalinnya komunikasi yang baik terhadap stakeholder terkait baik stakeholder internal maupun eksternal, karena peran stakeholder disini tentunya sangat penting untuk mengupayakan segala bentuk kinerja menjadi lebih baik dan berjalan dengan lancar. Tujuan penelitian ini adalah untuk mengetahui dan menganalisis faktor-faktor yang mempengaruhi keberhasilan implementasi alokasi dana desa di Kecamatan Jujuhan Ilir Kabupaten Bungo-Jambi. Penelitian ini menggunakan pendekatan eksplanantif kuantitatif. Variabel independen meliputi Sumber Daya Manusia, Komitmen, Motivasi, Pelatihan, Sistem Audit Internal dan Variabel dependen yaitu Keberhasilan Implementasi Alokasi Dana Desa. Adapun populasi dalam penelitian ini adalah seluruh aparatur dan perangkat yang langsungterlibat dan mengetahui tentang pengelolaan alokasi dana desa di Kecamatan Jujuhan Ilir yakni sebanyak 87 orang. Teknik sampling yang digunakan dalam penelitian ini adalah metode sensus, yaitu mendata secara keseluruhan populasi yang ada. Penelitian ini menggunakan Analisis Regresi Linear Berganda. Hasil penelitian menunjukkan bahwa secara simultan Sumber Daya Manusia, Komitmen, Motivasi, Pelatihan, dan Sistem Audit Internal mempunyai pengaruh signifikan terhadap Keberhasilan Implementasi Alokasi Dana Desa di Kecamatan Jujuhan Ilir Kabupaten BungoJambi. Secara parsial variabel Sumber Daya Manusia, Komitmen, Pelatihan, Sistem Audit Internal mempunyai pengaruh positif  dan signifikan, sedangkan variabel Motivasi tidak berpengaruh terhadap Keberhasilan Implementasi Alokasi Dana Desa di Kecamatan Jujuhan Ilir Kabupaten Bungo-Jambi. Kemampuan dari kelima variabel tersebut terhadap Keberhasilan Implementasi Alokasi Dana Desa dalam penelitian ini sebesar 85,6% sedangkan sisanya 14,4% dipengaruhi oleh faktor lain yang tidak dimasukkan ke dalam model penelitian. LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/176 10.47945/tasamuh.v11i1.176 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 125-150 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/176/174 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/177 2020-11-17T23:26:14Z Tasamuh:ART

Zakat Mal dalam Perspektif Hadis Maudhu'iy Hamzah, Hamzah Zakat Hadist Maudu’ Ummah One of the major problems that the developing countries face is the lack of state revenues to cover all required expenses. Zakat is completely different from taxes, because it is a direct solution for poor people because it goes with the same type of property from the rich to the poor (not like the most of the poverty reduction programms which go in shape of projects for the poor), also Zakat has its own fixed resources and fixed legal channels of spending. Zakat is considered a form of charity that must be paid from a person`s wealth (when his/her wealth exceeds or reaches a “specific amount” of money (or othertypes of wealth like gold) So when the wealth reaches this level or (the specific amount ) the person who owns this wealth should pay a specific amount for the poor and this amount goes to the poor named Zakat. At the time of prophet Mohamed, he was sending the officials to collect money of Zakat, as it was mentioned for example , when he sent Muaaz Ibnu Jabal to govern Yemen, he ordered him to collect money of Zakat. Also in the time of the second gonernant in Islam (Khalifah). At the time of the third Khalifah Umar, where the state was expanded, Umar still interes ed in collecting Zakat but with a new way in terms of two perspectives, first collecting it from both outward and inward money, second by establishing “a Zakat organization” to be the ideal solution in dealing with Zakat. At the time of umar the revenues of Zakat became a huge amount, until Umar decided to give a salary for The periods after that the governants were not interested so much to collect Zakat by themselves and from the outward and inward money, because total toll became very huge so they decided to leave this mater up to the eligible Muslims to pay their Zakat, but in the later on periods of time the Muslims became less aware by the religious practises so the total toll of Zakat became less than periods of the prophet and Khalifah and not sufficient to satisfy the basic needs of the poor in the Muslim countries. To conclude from that, the best total yield of Zakat was happened when it was collected and distributed through an organization with a great attention from the leader of the state, so this paper will be describe about zakat persepective Hadis Maudu’ in the first time of Islam.  LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/177 10.47945/tasamuh.v11i1.177 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 151-184 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/177/175 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/178 2020-11-17T23:26:14Z Tasamuh:ART

Riba versus Sedekah Putra, Trisno Wardy Usury Alms Impact The focus of this discussion concerns the Usury Versus Alms. The purpose of this study is to provide an explanation of how the sharia views towards usury and alms and to find out how the effects of usury and alms. This research is in the form of a comparison between usury and alms in the view of the Qur'an and the Sunnah and through the opinions of the scholars and interpreters of usury and alms. The results of the discussion stated that usury is an activity that is forbidden in the Sharia and will not add to the side of Allah SWT. Furthermore alms is a religious activity that Allah SWT commands to Muslims and of course people who do alms will be receive multiple reward. The impact of usury will have a negative effect comparing to giving charity that gives a positive effect both in personal, economic and social aspects of the community. LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/178 10.47945/tasamuh.v11i1.178 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 185-207 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/178/176 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/179 2020-11-17T23:26:13Z Tasamuh:ART

Implimentasi Sistem Bunga dan Bagi Hasil Terhadap Kinerja Keuangan Perbankan Amin, Surahman Capital Assets Management Equity Liquidity This research is aimed to know difference of the financial performance of the conventional banking and the syariah banking. Financial is measured by using ratios: ratio of capital to asset deliberated by according to risk, ratio of earning asset which classified to earning asset (KAP. I), ratio of allowance for possible earning losses to classified earning asset ( KAP.II), ratio of net operating income to operating income (NPM) representing proxy from management, ratio of profit before interest and tax to total asset ( ROA), ratio of operating expenses to operating income (BOPO), ratio of current assets to current liabilities and ratio of loan to deposit (LDR). This research use the saturated simple, that all bank of state of the public ownerships (BUMN) and bank of the Muamalat Indonesia, by using data of the secondary publicized by the Bank Indonesia each of semester, between period 2003-2011. The analysis instruments used was Multivariate Discriminant Analysis (MDA). Results of this research indicate that the CAMEL approach can determine banking financial performance. Pursuant to statistical test really there was financial performance difference between conventional banking and syariah banking, where conventional banking has better finance performance from syariah banking. This research found that CAR dan LDR; significantly differentiate conventional banking finance performance and syariah banking, in which the CAR was the most dominant LPPM IAIN Sorong 2019-04-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/179 10.47945/tasamuh.v11i1.179 Tasamuh: Jurnal Studi Islam; Vol. 11 No. 1 (2019): Tasamuh: Jurnal Studi Islam; 209-230 2461-0542 2086-6291 10.47945/tasamuh.v11i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/179/177 Copyright (c) 2019 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/202 2020-10-28T21:26:06Z Tasamuh:ART

Institusi Riset dan Keilmuan Islam Masa Klasik Dawami, M. Iqbal Transfer of Science Dichotomy Research Translation Muslims responded to the commands of the Prophet to study very much. The time of the Prophet s.a.w. is already growing efforts of  informal education, which puts the mosque as educational institutions.The education system in the mosque and then developed into a madrasa system, known as formal education institutions to transfer the Islamic religious sciences. Non-religious sciences are transferred through informal education. In the past year Abasiyah Bani 750-848 AD, is one of the holders of the rulers of Muslim rule very concerned about science, then became the driving growth of Islamic education. From that moment the Muslims had not made a dichotomy between religious and non-religious sciences. For instance, the establishment of an Academy of Yundi Shapur in Persia Southeast not only makes scientific works, philosophy and translations into language Pahlavi, but also in medicine, mathematics, astronomy, and anyway become a center of research institutes and knowledge centers. LPPM IAIN Sorong 2016-04-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/202 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 1 (2016): Tasamuh: Jurnal Studi Islam; 1-18 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/202/199 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/203 2020-10-28T21:25:55Z Tasamuh:ART

Faham Emanasi Dalam Filsafat Rasyid, Muhmmad Rusdi Transcendental Man and the Universe Emanation becomes the first mover classical philosophy. There are always faced with two contradictory as that work and that done, spirit and matter, the creator and the created. The first mover places outside natural birth, transcendental nature. This understanding implies the ultimate reality which is the source of all things, which is God, which then appear in another reality in the source with the overflow. The human world is an emanation of the soul while the soul is an emanation of the Spirit (Nous), and the spirit of the first emanation from the one (To Hen). World unite, as possessed by the Soul of the World as the emanation of Soul. The world and man is distinguished, but basically everything is permeated by the power and light source, namely the One. The appearance of the home then this is the nature of the origin as the emergence of heat from the embers emergence of light from the light source. Which was the cause and origin of the foundation of everything, and which then emerges from the origin of it by itself without moving, without want, without approval. This article elaborates the world of emanation in general. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/203 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 197-209 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/203/200 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/204 2020-10-28T21:25:55Z Tasamuh:ART

Pemikiran Karl Marx Tentang Dialektika Wahyuddin, Imam Dialectics Revolution Class System When Karl Marx was in Paris, Marx began to examine two issues that it raises concrete questions that are not discussed by the socialists. The first problem, why was the French revolution failed? Why did Europe become more away from freedom compared to the period before the revolution? The second problem, what is the significance of a new industrial revolution, great revolution technology in factories, mines, and transportation transform economic life, social and political world which brings with him a wealth for a few people and spreading poverty and alienation for others. To answer these problems in their daily Marx lot of reading and thinking and to learn from the socialists. Socio-economic conditions as well as human culture around the life of Marx are paying attention, where the workers who work not based on the ground of duress. The work was merely a means to satisfy the needs of capitalists manipulate workers to gain Marx’s view that capitalist society is always oppressive humans can only be changed with the revolutionary approach. The spirit of Karl Marx is full concentration on economic science imagination resulting in a new insight and brought back to the philosophy of Hegel. In a text entitled “critique of Hegel’s dialectic and philosophy as a unified” look a philosophy of economic life and interpretation of economic history. Historical materialism and dialectical materialism is the logic of the methodological principles and epistemologies of historical materialism, the philosophy of just criticizing the concepts of historical materialism from a political angle to give the boundary between science and ideological concepts that accompany the new science. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/204 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 211-242 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/204/201 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/205 2020-10-28T21:25:55Z Tasamuh:ART

Kebahagiaan Menurut Para Filsuf Haris, Munawir Pleasure Happiness the Philosophers Happiness is not the same as joy or pleasure. The happiness is a condition that lasts (a lasting condition) and not a feeling or emotion that passed. In general, a person may feel happy even though he was suffering from grief, as well as someone who is experiencing chronic unhappiness can also know the moments of joy. Also happiness is not a disposition or attitude merry soul although not denying that these things can help towards happiness. Some people can have such behavior even in the face of disappointment. Someone is perfectly happy because he has a good full and perfect. Perfect happiness that comes and fully satisfy all our desires, while happiness is called incomplete if it does not satisfy all our desires or, suppose can satisfy all the desires, but are not satisfy with fully. To avoid confusion, it should be noted in earnest here that the moral philosophy of happiness natural look only (natural happiness). Natural happiness is satisfying all desires are included and appears on the naked human nature (man’s bare nature). This article talks about the concept of happiness according to the philosophers. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/205 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 243-264 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/205/202 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/206 2020-10-28T21:25:55Z Tasamuh:ART

Konsep Kosmologi Dalam Filsafat Rahman, Fathur Cosmology Metaphysic Philosophy The discussion about the creation in the study of the philosophers usually is incorporated into the discussion of cosmology. Cosmology is a part of natural philosophy in which the core discusses natural, natural contents and their relationship with each other and with existing existence with absolute. Advanced study of the origin of the universe called cosmogony, now by modern astronomers, cosmogony study the origin and evolution of the universe has expanded into cosmology. Study cosmos of this study is the universe and the objects contained in it that are associated include integration and relations “Three reality” between Gods, the macrocosm and microcosm. Macrocosm term is synonymous with the world that is defined by everything other than Allah. So the use of the term usually is a substitute microcosm macrocosm. Microcosm is a human individual who symbolizes all the qualities that were found in God. So it is natural or whole cosmos is God’s creatures, which include various planets and everything in it is the human individual and social, living and inanimate objects. This article describes the world of cosmology in the view of philosophy LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/206 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 265-281 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/206/203 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/207 2020-10-28T21:25:55Z Tasamuh:ART

Kosmologi Agama Islam dan Budha Sanurdi, Sanurdi World Nature God Man In Islam, the relationship between the individual and the natural environment built by a certain moral perception is derived from God’s creation and the role given to them on earth. These natural components created with diverse by God, and man is a vital part of the creation and to be continuous measured. Human’s role not only toenjoy, use and exploit the natural environment, but also to maintain, protect and support the other creatures. At the same time, Buddha also taught the same thing about 2500 years ago. According to the Buddhist view, the universe is vast, in the universe there is a solar system whose numbers cannot be calculated. According to Buddhism as illustrated in the sermon-sermon addressed to his followers are not contained descriptions of metaphysics or divinity clearly. When Buddha pressed with questions by his disciples about these issues, then he refrains Always with his words as follows: “Therefore, O students who do not regard it as explained everything that I do not explain, and suppose as explained everything that I have explained.”This article compares cosmology in Islamic and Buddhist perspectives LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/207 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 283-314 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/207/204 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/208 2020-10-28T21:25:55Z Tasamuh:ART

Pemikiran Filsafat Carl Gustav Setiawan, Romi Ego the Human the Human Relations and Religion Jung’s theory of the complex which is about a set of psychic “psycho-emotional” (feeling toned) that is pressed is the first experimental investigation results in collaboration with Franz Rikin and other scientists in 1904, with the title “Diagnostische Assoziationsstudien”. This work is popular and as a bridge a meeting with Sigmund Freud in 1907 in his writings about dream interpretation, Jung got endorsement on his investigation, Even Freud eventually realized that Jung is the “crown prince” of psychoanalysis and the heir to his throne. Their relationship is not limited to the more intimate friendship, more than it is psychologist’s community. In October 2006 Freud sent his work recently completed entitled Short papers on the theory the neurosis. With Jung reply letter, correspondence conducted in earnest, a very friendly exchange and intimate of the two thinker’s personal as well as scientific reflections for almost more than seven years. But Jung did not fully set and adhered to the theory of Freud. Their relationship was strained in 1909, when both of them went to America. In a meeting, both salty mulls over their dreams, and Freud began to refute the analysis in a way, according to Jung is not elegant. Finally he gave up and suggested that they be stopped debate, if she does not want her authority destroyed. Jung was very disappointed with this incident. The longer Jung increasingly is keen to explore the mythological symbols and religious symbols. This article elaborates Jung’s philosophy of human relations and religion. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/208 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 315-340 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/208/205 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/209 2020-10-28T21:25:55Z Tasamuh:ART

Sigmund Freud: Perilaku Beragama: Kritik Metodologis dan Agamis Najtama, Fikria Behavior-religious mental personality development This paper discusses Sigmund Freud’s view of religious behavior. The study is aimed at how the concept of religion and the consequences of psychological theories put forward against religion. Views on religion are analyzed by Islamic view. From the analysis it obtained a description that Sigmund Freud’s view it is one part only in the range of the Islamic view of human behavior. Based on his investigation of himself and his patients, he began laying the foundation of the theory of personality that is very influential on all the theories. Since then, he is determined in his life to find a purpose, namely: life is only directed to determine or guess how the arrangement of the spiritual tools and what forces affect each other and contradictory in it. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/209 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 341-366 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/209/206 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/210 2020-10-28T21:25:55Z Tasamuh:ART

Teologi Adhi Budha Dalam Aliran Budha Mahayana Yadain, Zul Godhead Faulty Human Existence Buddhism starts from the fact that people experience in their lives. Teachings starts not from the transcendent, the question about God and his relationship with the universe and everything in it, it starts by explaining the suffering. In some texts Pali and Sanskrit mentioned that, the Buddha is always silent when asked his followers about God, but always insisted that practice moral principle divinity if we study his teachings contained in the scriptures of Tripitaka, it will get the concept of God that is different from the concept of God in other religions. Posts, in this article talking about Buddhism Mahayana gives positive ideas about God, the soul and destiny. The Mahayana gives all human beings salvation of the world through faith, love, and knowledge. Mahayana is more emphasis on love and safety intentions of each creature, and find the reality in Nirvana, which is ‘void’ in the sense that is free from limits or empirical knowledge that we have. In addition, the followers of Mahayana Buddhism found not shut his eyes to the world when it reached Nirvana, but offers a light for the world to reach the goal. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/210 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 367-392 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/210/207 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/211 2020-10-28T21:25:55Z Tasamuh:ART

Konsep Kebahagiaan Menurut Ibn Miskawaih Iqbal, Imam The Meaning of Life the Ultimate Happiness Mrs. Miskawayh Ibn Miskawayh in the world of eastern philosophy becomes one of the leaders in the field of ethical philosophy. Their thinking is so sharp and revealing many good values in human life. Happiness, according to Ibn Miskawayh is the culmination and perfection of goodness. Something can be called perfect if only after something is gained, then people will not need anything else. Happiness in this perspective cannot be achieved by everyone and only enjoyed by those special and perfect. Studies on happiness in the thinking of Ibn Miskawayh begin with the perspective of a human. He said humans have a spiritual virtue, by which he can emulate the good spirits, often called angel. He also has a physical virtue, by which he can match the animals because human beings are composed of these two virtues. Armed with the physical, with which he can match the animals, humans lived in this nether world in a relatively short period of time, to prosper well organize and regulate this nature. LPPM IAIN Sorong 2016-09-05 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/211 Tasamuh: Jurnal Studi Islam; Vol. 8 No. 2 (2016): Tasamuh: Jurnal Studi Islam; 393-414 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/211/208 Copyright (c) 2016 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/213 2020-10-28T21:25:44Z Tasamuh:ART

Padigma Kebijakan Politik Kerukunan Antaraagama Di Indonesia Pada Masa Orde Baru dan Masa Reformasi Haidari, Amin Government Policy Religious Freedom Tolerance The concept of religious freedom is indeed ambiguous, even many commentators. This is understandable and inside and once outside used. At a time can be the foundation acts to dampen the expansionary activities faiths excessively, but at other times can also be used as a weapon to win the hearts of consumers and commodity markets spiritual rescue. In practice, the right to religious freedom is becoming one of the grain in the universal declaration of human rights, raises many problems. For this reason, there needs to be a new concept to replace the concept of religious freedom which he said was not relevant that, the concept of Interreligious Dialogue. If the concept of religious freedom presupposes the need to develop the theology of inter-religious harmony, it must be developed one step further into interreligious dialogue which requires the need for cooperation among religious believers in Indonesia. LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/213 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 25-63 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/213/210 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/214 2020-10-28T21:25:44Z Tasamuh:ART

Persepsi Gender dan Relasi Sosial Di Masyarakat Zulyadain, Zulyadain Social Relations the Role of Women Disharmony When the woman came out of the house, she should cover all of her body and hands from the view of other men. Not only that, they should disguise themselves from the attention of people who might know him. If a friend visiting her husband, while her husband was not at home, she should not have to ask at length to his guests. It intends to maintain her honor and dignity of her husband. As expressed by Imam Ghazali, he gives testament kindness to women, because they (the women) are like prisoners for you. Surely you do not have any rights from them except goodness; unless they (women) do bad deeds are obvious (against). If the woman’s misconduct, then she separated with bed, and beat with a gathering that did not hurt. If she was to obey you, do not you looking for another reason to disturb him. Remember, you actually have the right to your wife, and your wife has a right over you. Among your rights on your wife is a mat wife forbid you to people you do not like and your wives shall not allow the entry of people you do not like. Remember, that among your wife right over you are getting clothes and a decent living. Religious classical views are discussed in this paper. LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/214 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 267-290 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/214/211 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/215 2020-10-28T21:25:44Z Tasamuh:ART

Baiat dan Perilaku Beragama Khaeriyah, Hamzah Religious Allegiance Religious Rituals Social Impact The linkage between the allegiance and religious behavior is always proportional. This is always played by the founders of religious sects, so there is a feeling of belonging and responsibility to comply with, so that no wonder then that many people who feel free, when entering a new religious sect, if it must go through allegiance. Because many cases that result in a system that is ugly, as LDII who later became a serious threat of State, which was later labeled a banned terrorist organization, DI/TII, chairman Raden Mas Kartosuwiryo, which then intends to establish an Islamic state, and Baitul Arqam in Malaysia. All that, departing from the pledge of allegiance, yet in the context of Ahmadiyah adherents do not worry about the other so will its links with politics. Moreover, the Ahmadiyya no official decision stating that Ahmadis are prohibited from being an activist and a political party for violating the rules will be penalized, the most severe was fired from Ahmadiyah organization or removed from the stewardship of Ahmadiyah. They argue that Islam is destroyed because of political problems. LPPM IAIN Sorong 2017-04-03 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/215 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 1 (2017): Tasamuh: Jurnal Studi Islam; 291-316 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/215/212 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/216 2020-10-28T21:25:31Z Tasamuh:ART

Kontrol Diri dan Bimbingan Islam Muhyi, Syaiful Psychiatric Disorders Social Problem Religious Guidance Anxiety is the first part to feel something. The anxiety is usually called by a situation that gives an affects, nevertheless we cannot know what the influence it is. It is the most of the properties that are not preferred as a real feeling. But this does not mean an overall view of personal traits, and not all circumstances unpopular called anxiety. The anxiety exists when a person cannot predict or control the situation of the object, so that it makes them fear of the object. Clearly explained, anxiety as a condition of inefficacy (incertitude ourselves on the ability) deals with the situation. Responding to the anxiety condition, Islam also has a concept. The rationale regarding the counseling Islam initially starts from the assumption that religion is a pure necessity for mankind. God has created man as the best of creatures and the best of shape. So that only faith in God is the one who would deliver happiness, serenity, tranquility or even anxiety for human being, restlessness. Instead the unbelievers will find and is the root of a problem, and the lack of peaceful for all mankind. LPPM IAIN Sorong 2017-09-04 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/216 Tasamuh: Jurnal Studi Islam; Vol. 9 No. 2 (2017): Tasamuh: Jurnal Studi Islam; 317-338 2461-0542 2086-6291 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/216/213 Copyright (c) 2017 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/234 2020-11-19T23:53:13Z Tasamuh:ART

Radikalisme dan Gerakan Dakwah Maliki, Noval Radicalism dynamics of the people the Truth Radicalism does not only revolve around religious ideology, but the term has been incarnated in social, political and cultural life. Thus it means, any ideology or thought that has a negative effect (side effect) cause someone to be militant and fanatical can be categorized into radicalism. Religious radicalism which has recently surfaced, seems to imply the dissatisfaction of a people in its adaptation to another. This matter concerns the practice of life (mu'amalah) and worship (ubudiyah), especially about the different perspectives on the religion they profess. Different interpretations of seeing a religious law compounded by selfish reasoning leads to harmony elimination in society. Someone who is considered not in accordance with the same understanding, is considered to have deviated from the true teachings of Islam. Then, many influential people called on the people to return to the teachings of the true religion. He considers that he is obliged to straighten out the religious teachings that are bent from the practice of life. Unfortunately, this true teaching is only based on their own understanding. For him, the teachings as understood by him are considered pure and represent the teachings of true and legitimate Islam. If things like this continue, then surely the internal divisions of religious communities will certainly be wide open. LPPM IAIN Sorong 2020-04-06 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion text application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/234 10.47945/tasamuh.v12i1.234 Tasamuh: Jurnal Studi Islam; Vol. 12 No. 1 (2020): Tasamuh: Jurnal Studi Islam; 1-24 2461-0542 2086-6291 10.47945/tasamuh.v12i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/234/245 Copyright (c) 2020 Tasamuh : Jurnal Studi Islam

oai:ojs.pkp.sfu.ca:article/236 2020-11-18T02:25:24Z Tasamuh:ART

Strategi Dakwah dan Faktor Pengaruh Najamuddin, Najamuddin Strategy Da'wah Its Challenges Along with the development of today's world with all existing dynamics, every organization oriented to the development of Islamic da'wah is required to be able to formulate a strategy and its application. On the other hand it is also demanded to be able to improve itself in getting around the da'wah, so what message of syar'i can be accepted by mad'u (object of preaching). No exception for a profit organization (non-profit), and any da'wah organization that is purposeful existence and survival, then it must be able to determine every policy direction and to implement the right strategy to carry out its vision, mission, and to anticipate all possibilities, so what which became the ideals and goals of the organization can be achieved. Seeing the description of the phenomenology mentioned above, surely we realize that the role of strategy for the activities of da'wah is very important in determining an organization's policy steps. Then, related to the concepts, strategies, opportunities and challenges of the da'wah the writer will discuss in this article LPPM IAIN Sorong 2020-04-06 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/236 10.47945/tasamuh.v12i1.236 Tasamuh: Jurnal Studi Islam; Vol. 12 No. 1 (2020): Tasamuh: Jurnal Studi Islam; 25-46 2461-0542 2086-6291 10.47945/tasamuh.v12i1 eng http://e-jurnal.iainsorong.ac.id/index.php/Tasamuh/article/view/236/216 Copyright (c) 2020 Tasamuh : Jurnal Studi Islam 3a4d7252e01468d0570db459649355ce