Articles
<![CDATA[PERKEMBANGAN ISLAM ARAB SAUDI ]]>
<![CDATA[Wahyuddin, Imam]]>
<![CDATA[ Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam ]]>
Publisher : <![CDATA[P3M STAIN Sorong ]]>
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DOI: 10.32489/tasamuh.239
<![CDATA[The kingdom of al-Saūdiyah 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-Saud (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-Saūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Saud. 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 Arabias 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.]]>
<![CDATA[PEMIRIKIRAN KARL MARX TENTANG DIALEKTIKA ]]>
<![CDATA[Wahyuddin, Imam]]>
<![CDATA[ Tasamuh: Jurnal Studi Islam Vol 8, No 2 (2016): Meredam Konfliks ]]>
Publisher : <![CDATA[P3M STAIN Sorong ]]>
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DOI: 10.32489/tasamuh.243
<![CDATA[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 Marxâs 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 âcritique of Hegelâs dialectic and philosophy as a unifiedâ 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.]]>
<![CDATA[PLURALISME: TEOLOGIS ATAU SOSIOLOGIS? ]]>
<![CDATA[Wahyuddin, Imam]]>
<![CDATA[ Tasamuh: Jurnal Studi Islam Vol 7, No 1 (2015): Sejarah Islam ]]>
Publisher : <![CDATA[P3M STAIN Sorong ]]>
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DOI: 10.32489/tasamuh.179
<![CDATA[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.]]>
<![CDATA[PERKEMBANGAN ISLAM ARAB SAUDI ]]>
<![CDATA[Wahyuddin, Imam]]>
<![CDATA[ Tasamuh: Jurnal Studi Islam Vol 10, No 2 (2018): Dinamika Sejarah Dunia Islam ]]>
Publisher : <![CDATA[P3M STAIN Sorong ]]>
Show Abstract
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DOI: 10.32489/tasamuh.239
<![CDATA[The kingdom of al-Saūdiyah 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-Saud (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-Saūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Saud. 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 Arabias 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.]]>
<![CDATA[PLURALISME: TEOLOGIS ATAU SOSIOLOGIS? ]]>
<![CDATA[Wahyuddin, Imam]]>
<![CDATA[ Tasamuh: Jurnal Studi Islam Vol 7, No 1 (2015): Pluralisme beragama Dalam Menata Kerukunan Umat ]]>
Publisher : <![CDATA[P3M STAIN Sorong ]]>
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DOI: 10.32489/tasamuh.179
<![CDATA[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.]]>
<![CDATA[PEMIRIKIRAN KARL MARX TENTANG DIALEKTIKA ]]>
<![CDATA[Wahyuddin, Imam]]>
<![CDATA[ Tasamuh: Jurnal Studi Islam Vol 8, No 2 (2016): Kajian Filsafat Islam ]]>
Publisher : <![CDATA[P3M STAIN Sorong ]]>
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DOI: 10.32489/tasamuh.243
<![CDATA[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 Marxâs 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 âcritique of Hegelâs dialectic and philosophy as a unifiedâ 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.]]>
<![CDATA[Pluralisme : Teologis atau Sosiologis? ]]>
<![CDATA[Imam Wahyuddin]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 7 No 1 (2015): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[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.]]>
<![CDATA[Perkembangan Islam Arab Saudi ]]>
<![CDATA[Imam Wahyuddin]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 10 No 2 (2018): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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DOI: 10.47945/tasamuh.v10i2.81
<![CDATA[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]]>
<![CDATA[Pemikiran Karl Marx Tentang Dialektika ]]>
<![CDATA[Imam Wahyuddin]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
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<![CDATA[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.]]>
<![CDATA[Perspektif Maqashid Syariah Untuk Pancasila ]]>
<![CDATA[Imam Wahyuddin]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 2 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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DOI: 10.47945/tasamuh.v12i2.248
<![CDATA[Abstract The relation between religion and Pancasila often viewed as be in contradiction or be incompatible while actually it was not such that, the primer problem arises because we have no instrument to relate both of them properly. This research shows that maqashid syariah approach or islamic philosophy of law can be seen as have an significant contribution: how to relate religion and Pancasila as the common ground Indonesia nicely. Maqashid syariah has five primer aims (al-dharûriyyât al-khamsah) which are very significant over the literary reading (Al-Qur’an). These five primer aims can be regarded as the blue-print which guide us to see how is the relation religion and Pancasila are should be understood. Keyword: maqashid syariah, the five basic aims (al-dharûriyyât al-khamsah), Islamic philosophy of law, Pancasila, Indonesia Abstrak Hubungan agama dan Pancasila sering dilihat bertentangan padahal sesungguhnya tidak demikian, akar persoalannya bermula tidak tersedianya piranti untuk mengaitkan hubungan keduanya secara proporsional. Penelitian ini memperlihatkan pendekatan maqashid syariah atau filsafat hukum Islam berkontribusi signifikan dalam melihat Pancasila sebagai dasar negara Indonesia. Pendekatan maqashid mengatasi pembacaan literalis yang sering mengaitkan ayat-ayat Al-Qur’an dengan Pancasila. Maqashid syariah memiliki tujuan primer (al-dharûriyyât khamsah) yang jauh lebih prinsipil dari sekedar pendekatan tekstualis bunyi teks Al-Qur’an. Tujuan primer ini dapat dijadikan panduan atau pendekatan dalam membaca dan memahami Pancasila secara memadahi. Kata kunci: maqashid syariah, lima tujuan primer (al-dharûriyyât khamsah), hukum Islam, Pancasila, Indonesia]]>
