Articles
<![CDATA[Pencitraan “Liyan†Sebagai Musuh Telaah Gerakan Islam Radikal Di Indonesia ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ Fikroh: Jurnal Pemikiran dan Pendidikan Islam Vol 4 No 1 (2010) ]]>
Publisher : <![CDATA[LPPM ]]>
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<![CDATA[This research investigates hizbut tahrir (HTI) and majelis mujahidin Indonesia (HTI), as Islamic fundamentalist groups. The investigation deals thoroughly with three aspect of Islamic fundamentalist movement: (1) its ideological construct (roots) and its objectification, (2) the perception to the “other†as enemy, and (3) its expression to gain the idealism (applying sharia and khilafah). To conduct the investigation this study draws on qualitative research paradigma, which is implemented by the methods of documentation, depth interview and participant observation. The investigation of this research shows the following result. Firstly, HTI and MMI are to be regarded as an axemplar of universalistic religio-political fundamentalist group. This term is coined to suggest that the movement as HTI and MMI as a fundamentalist group is not only based on religious motives but also on political motives with universal orientation. HTI and MMI have as its political target the determination to reestablish the Islamic state of khilafah. In the opinion of them, this institution will constitute a political umbrella for all Islamic ummah. Secondly, HTI dan MMI have a feeling of being under attack coupled with distrust of kafir in friendship or alliance. Thirdly, they have attention to the perpetual conflict between muslims and non-muslims and insistence that it can cease only by non-Muslim submission to a muslim ruler or Islamic law under the status of dhimmi. Kata Kunci: Islam radikal, liyan, pencitraan]]>
<![CDATA[Implikasi Zona Maslahah Dalam Hak Pengambil Kebjiakan ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ Fikroh: Jurnal Pemikiran dan Pendidikan Islam Vol 8 No 1 (2014) ]]>
Publisher : <![CDATA[LPPM ]]>
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<![CDATA[Setiap pemimpin akan diminta pertanggungjawabannya dalam kepemimpinannya. Sehingga pemimpin harus bijak dalam mengambil kebijakan. Seorang mujtahid tidak boleh mengikuti pendapat mujtahid lain, karena akan terjadi seseorang yang menjalankan aktifitas dengan perasaan yang dijalani adalah langkah yang salah.Presiden adalah seorang pemimpin, orang nomer satu dalam negara. Dia akan ditanya tentang kebijakannya selama menjabat menjadi presiden. Dia punya hak yang legal dalam pandangan agama untuk mengambil dan menentukan kebijakan, bahkan dituntut untuk menentukan kebijakan. Namun bagaimana jika presiden hanya menjalankan tugas, tidak diberi wewenang menentukan kebijakan. Bahkan untuk menentukan proses pemilihan kepala daerah yang nota bene adalah bawahannya saja tidak mampu. Tidak semua masalah menjadi tanggungjawab pemimpin. Ada masalah yang menjadi tanggungjawab indifidu, sehingga pemimpin tidak benar ikut campur dalam mengaturnya. Kata Kunci : Maslahah dan Kebijakan]]>
<![CDATA[Filsafat Pendidikan Islam Perspektif Ibnu Khaldun Dan Ikhwan Shafa ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ Fikroh: Jurnal Pemikiran dan Pendidikan Islam Vol 9 No 1 (2016) ]]>
Publisher : <![CDATA[LPPM ]]>
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<![CDATA[Melalui pendidikan, potensi yang terdapat dalam diri manusia akan diasah dan diperdayakan intelektualitasnya. Melalui konsep pendidikan yang beragam rumusannya dalam pemikiran para cendikiawan baik cendikiawan muslim maupun non muslim, diharapkan tumbuh generasi-generasi penerus yang berkarakter Islami. Meskipun dalam teori tentang pembentukan karakter manusia juga terdapat rumusan yang berbeda. Benarkah manusia lahir bagaikan selembar kertas putih yang akan terisi dengan goresan-goresan materi pendidikan yang akan membentuk karakter kepribadiannya. Ataukah manusia lahir dalam pola karakter yang sudah terbentuk, sehingga pendidikan hanya memupuk kesuburan modal karakter yang sudah ada. Lantas bagaimana dengan pemikiran Ibnu Khaldun dan Ikhwan Shafa dalam merumuskan pendidikan pembentukan karakter. Dua pemikir ini mempunyai pola pemikiran yang berbeda, namun ada titik persamaan dalam dasar teori yang ditemukan.]]>
<![CDATA[Upaya Menciptakan Toleransi Umat Beragama di Laban Dalam Perspektif Agama Islam ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ FATAWA: Jurnal Pendidikan Agama Islam Vol 1 No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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<![CDATA[Living in harmony is the main asset to achieve a prosperous society. So that Islam teaches about harmony, condemns the existence of violence, avoids divisions. Community life that is prone to division and acts of violence is a society that has a diverse culture and culture. Laban is one of the villages with a multicultural society, so there is the potential for division and violence. However, what has happened so far is that the Laban people live their lives in harmony and peace in their daily social interactions. So there is a need for research on how tolerant the multicultural society in Laban is, whether the tolerance of multicultural communities in Laban is in accordance with the teachings of Islam. In accordance with the data collected, it resulted in the finding that the tolerance attitude of the multicultural community in Laban was based on the types of activities carried out which were divided into three, namely pure worship activities, worship activities with social values, and social activities. These three types of activities also underlie the findings about solidarity theory that is different from Ibn Khaldu's solidarity theory, namely solidarity of worship and solidarity of muasyarah. Based on the data the researchers got, the tolerance of the majority of Laban people in pure worship activities and social activities is in accordance with the teachings of Islam. Whereas worship activities that have social values, most Laban people tend to prioritize social values, even though worship activities that have social values ​​include religious activities.]]>
<![CDATA[Pencitraan “Liyan” Sebagai Musuh Telaah Gerakan Islam Radikal Di Indonesia ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ Fikroh: Jurnal Pemikiran dan Pendidikan Islam Vol 4 No 1 (2010): Fikroh: Jurnal Pemikiran dan Pendidikan Islam ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Agama Islam Al Azhar ]]>
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DOI: 10.37812/fikroh.v4i1.9
<![CDATA[This research investigates hizbut tahrir (HTI) and majelis mujahidin Indonesia (HTI), as Islamic fundamentalist groups. The investigation deals thoroughly with three aspect of Islamic fundamentalist movement: (1) its ideological construct (roots) and its objectification, (2) the perception to the “other” as enemy, and (3) its expression to gain the idealism (applying sharia and khilafah). To conduct the investigation this study draws on qualitative research paradigma, which is implemented by the methods of documentation, depth interview and participant observation. The investigation of this research shows the following result. Firstly, HTI and MMI are to be regarded as an axemplar of universalistic religio-political fundamentalist group. This term is coined to suggest that the movement as HTI and MMI as a fundamentalist group is not only based on religious motives but also on political motives with universal orientation. HTI and MMI have as its political target the determination to reestablish the Islamic state of khilafah. In the opinion of them, this institution will constitute a political umbrella for all Islamic ummah. Secondly, HTI dan MMI have a feeling of being under attack coupled with distrust of kafir in friendship or alliance. Thirdly, they have attention to the perpetual conflict between muslims and non-muslims and insistence that it can cease only by non-Muslim submission to a muslim ruler or Islamic law under the status of dhimmi. Kata Kunci: Islam radikal, liyan, pencitraan]]>
<![CDATA[Implikasi Zona Maslahah Dalam Hak Pengambil Kebjiakan ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ Fikroh: Jurnal Pemikiran dan Pendidikan Islam Vol 8 No 1 (2014): Fikroh: Jurnal Pemikiran dan Pendidikan Islam ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Agama Islam Al Azhar ]]>
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DOI: 10.37812/fikroh.v8i1.22
<![CDATA[Setiap pemimpin akan diminta pertanggungjawabannya dalam kepemimpinannya. Sehingga pemimpin harus bijak dalam mengambil kebijakan. Seorang mujtahid tidak boleh mengikuti pendapat mujtahid lain, karena akan terjadi seseorang yang menjalankan aktifitas dengan perasaan yang dijalani adalah langkah yang salah.Presiden adalah seorang pemimpin, orang nomer satu dalam negara. Dia akan ditanya tentang kebijakannya selama menjabat menjadi presiden. Dia punya hak yang legal dalam pandangan agama untuk mengambil dan menentukan kebijakan, bahkan dituntut untuk menentukan kebijakan. Namun bagaimana jika presiden hanya menjalankan tugas, tidak diberi wewenang menentukan kebijakan. Bahkan untuk menentukan proses pemilihan kepala daerah yang nota bene adalah bawahannya saja tidak mampu. Tidak semua masalah menjadi tanggungjawab pemimpin. Ada masalah yang menjadi tanggungjawab indifidu, sehingga pemimpin tidak benar ikut campur dalam mengaturnya. Kata Kunci : Maslahah dan Kebijakan]]>
<![CDATA[Filsafat Pendidikan Islam Perspektif Ibnu Khaldun Dan Ikhwan Shafa ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ Fikroh: Jurnal Pemikiran dan Pendidikan Islam Vol 9 No 1 (2016): Fikroh: Jurnal Pemikiran dan Pendidikan Islam ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Agama Islam Al Azhar ]]>
Show Abstract
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DOI: 10.37812/fikroh.v9i1.47
<![CDATA[Melalui pendidikan, potensi yang terdapat dalam diri manusia akan diasah dan diperdayakan intelektualitasnya. Melalui konsep pendidikan yang beragam rumusannya dalam pemikiran para cendikiawan baik cendikiawan muslim maupun non muslim, diharapkan tumbuh generasi-generasi penerus yang berkarakter Islami. Meskipun dalam teori tentang pembentukan karakter manusia juga terdapat rumusan yang berbeda. Benarkah manusia lahir bagaikan selembar kertas putih yang akan terisi dengan goresan-goresan materi pendidikan yang akan membentuk karakter kepribadiannya. Ataukah manusia lahir dalam pola karakter yang sudah terbentuk, sehingga pendidikan hanya memupuk kesuburan modal karakter yang sudah ada. Lantas bagaimana dengan pemikiran Ibnu Khaldun dan Ikhwan Shafa dalam merumuskan pendidikan pembentukan karakter. Dua pemikir ini mempunyai pola pemikiran yang berbeda, namun ada titik persamaan dalam dasar teori yang ditemukan.]]>
<![CDATA[Upaya Menciptakan Toleransi Umat Beragama di Laban Dalam Perspektif Agama Islam ]]>
<![CDATA[Mukhlas, Abdullah Arif]]>
<![CDATA[ FATAWA: Jurnal Pendidikan Agama Islam Vol 1 No 1 (2020): FATAWA: Jurnal Pendidikan Agama Islam ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
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DOI: 10.37812/fatawa.v1i1.188
<![CDATA[Living in harmony is the main asset to achieve a prosperous society. So that Islam teaches about harmony, condemns the existence of violence, avoids divisions. Community life that is prone to division and acts of violence is a society that has a diverse culture and culture. Laban is one of the villages with a multicultural society, so there is the potential for division and violence. However, what has happened so far is that the Laban people live their lives in harmony and peace in their daily social interactions. So there is a need for research on how tolerant the multicultural society in Laban is, whether the tolerance of multicultural communities in Laban is in accordance with the teachings of Islam. In accordance with the data collected, it resulted in the finding that the tolerance attitude of the multicultural community in Laban was based on the types of activities carried out which were divided into three, namely pure worship activities, worship activities with social values, and social activities. These three types of activities also underlie the findings about solidarity theory that is different from Ibn Khaldu's solidarity theory, namely solidarity of worship and solidarity of muasyarah. Based on the data the researchers got, the tolerance of the majority of Laban people in pure worship activities and social activities is in accordance with the teachings of Islam. Whereas worship activities that have social values, most Laban people tend to prioritize social values, even though worship activities that have social values ​​include religious activities.]]>
<![CDATA[Upaya Menciptakan Toleransi Umat Beragama di Laban Dalam Perspektif Agama Islam ]]>
<![CDATA[Abdullah Arif Mukhlas]]>
<![CDATA[ FATAWA: Jurnal Pendidikan Agama Islam Vol. 1 No. 1 (2020): FATAWA: Jurnal Pendidikan Agama Islam ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.37812/fatawa.v1i1.188
<![CDATA[Living in harmony is the main asset to achieve a prosperous society. So that Islam teaches about harmony, condemns the existence of violence, avoids divisions. Community life that is prone to division and acts of violence is a society that has a diverse culture and culture. Laban is one of the villages with a multicultural society, so there is the potential for division and violence. However, what has happened so far is that the Laban people live their lives in harmony and peace in their daily social interactions. So there is a need for research on how tolerant the multicultural society in Laban is, whether the tolerance of multicultural communities in Laban is in accordance with the teachings of Islam. In accordance with the data collected, it resulted in the finding that the tolerance attitude of the multicultural community in Laban was based on the types of activities carried out which were divided into three, namely pure worship activities, worship activities with social values, and social activities. These three types of activities also underlie the findings about solidarity theory that is different from Ibn Khaldu's solidarity theory, namely solidarity of worship and solidarity of muasyarah. Based on the data the researchers got, the tolerance of the majority of Laban people in pure worship activities and social activities is in accordance with the teachings of Islam. Whereas worship activities that have social values, most Laban people tend to prioritize social values, even though worship activities that have social values include religious activities.]]>
<![CDATA[Pencitraan “Liyan” Sebagai Musuh Telaah Gerakan Islam Radikal Di Indonesia ]]>
<![CDATA[Abdullah Arif Mukhlas]]>
<![CDATA[ Fikroh: Jurnal Pemikiran dan Pendidikan Islam Vol. 4 No. 1 (2010): Fikroh: Jurnal Pemikiran dan Pendidikan Islam ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam (PAI) Sekolah Tinggi Agama Islam Al Azhar ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
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DOI: 10.37812/fikroh.v4i1.9
<![CDATA[This research investigates hizbut tahrir (HTI) and majelis mujahidin Indonesia (HTI), as Islamic fundamentalist groups. The investigation deals thoroughly with three aspect of Islamic fundamentalist movement: (1) its ideological construct (roots) and its objectification, (2) the perception to the “other” as enemy, and (3) its expression to gain the idealism (applying sharia and khilafah). To conduct the investigation this study draws on qualitative research paradigma, which is implemented by the methods of documentation, depth interview and participant observation. The investigation of this research shows the following result. Firstly, HTI and MMI are to be regarded as an axemplar of universalistic religio-political fundamentalist group. This term is coined to suggest that the movement as HTI and MMI as a fundamentalist group is not only based on religious motives but also on political motives with universal orientation. HTI and MMI have as its political target the determination to reestablish the Islamic state of khilafah. In the opinion of them, this institution will constitute a political umbrella for all Islamic ummah. Secondly, HTI dan MMI have a feeling of being under attack coupled with distrust of kafir in friendship or alliance. Thirdly, they have attention to the perpetual conflict between muslims and non-muslims and insistence that it can cease only by non-Muslim submission to a muslim ruler or Islamic law under the status of dhimmi. Kata Kunci: Islam radikal, liyan, pencitraan]]>
