Articles
<![CDATA[Sinergitas Ilmu Dan Adab Dalam Perspektif Islam ]]>
<![CDATA[Tahir, Gustia]]>
<![CDATA[ Jurnal Adabiyah Vol 15, No 1 (2015): Jurnal Adabiyah ]]>
Publisher : <![CDATA[Fakultas Adab dan Humaniora UIN Alauddin ]]>
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<![CDATA[Science and letters are two interconnected words. It can be seen from the position of human being who were bestowed by God with commonsense and brain and the very honorable position as caliph. Human being with his thought can produce science and thus become scientist, and with his science he can also create civilization. Therefore, through science and litters, human being can develop his potency as caliph both physically and spiritually. All this potency must be actualized to be a power and commitment for the welfare of mankind to promote the civilization. It mean that civilization can be established just by those of noble characters. This writing is to try to explore and elaborate the sinergity between science and letters in Islamic perspective. It aims at describing in detail how formerly Islam highly appreciate the science and literature.]]>
<![CDATA[KITAB-KITAB ‘ULUM AL-HADIS ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Al-Hikmah Journal for Religious Studies Vol 19 No 2 (2017): al Hikmah ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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<![CDATA[The scope of ‘ulum al-hadis generally consists of two: ilmu hadis riwayat and ilmu hadis dirayah. The development of ‘ulum al-hadis, which is its writing and collection, can be divided into seven phases or periods. Within each period, there are figures as pioneers marked by the existence of book collations. Those seven phases or periods are natal period, completion period, separately book keeping period, collation of main book period, maturation and completion period, coagulation and congealing period, and the second awakening period. The first Islamic scholar collating a book of ‘ulum al-hadis is al-Ramahhurmuzy. But, before he collated the book of al-Muhaddis al-Fasil bain al-Rawy wa al-Wa’iy, there has been a discussion of ‘ulum al-hadis. This discussion was still in the form of sheets collected from the results of Islamic scholars’ discussions; or in the form of partial branch of ‘ulum al-hadis. ]]>
<![CDATA[PERSPEKTIF ISLAM TENTANG KERAGAMAN (Telaah terhadap konsep Pluralisme) ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Al-Hikmah Journal for Religious Studies Vol 21 No 1 (2019): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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<![CDATA[  Religious pluralism is a contemporer discourse in religious community. It is discussed because there is a phenomenon that the religious conflict existing in society due to misunderstanding among the followers of religion. They respectively claimed the truth of their religion and thus have absolute right to enter the paradise, meanwhile others have no opportunity and chance to teste the convenience of heaven. In this case, religious pluralism must be socialized to establish good harmony among the followers of religion        ]]>
<![CDATA[Genealogi Islam di Turki dan Kaitannya dengan Perkembangan Bahasa Arab ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Al-Hikmah Journal for Religious Studies Vol 21 No 2 (2019): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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<![CDATA[ Turki is considered as superpower state because of its strong military and strategic region. Turki has  very strong army which was so called Jenisseri corps that always keep its territory. Beside militery, Turki is a state with large number of moslem population in the world. Therefore Islam is a very important element in Turki, because most people of Turki are moslems. After Turki Usmani Kingdom was distructed, it was then ruled by Mustafa Kemal Attaturk who made the West as his state reference. Turki was then changed to be secular. However, Turki has significant roles in spreading Islam due to its large region from Asia, Africa to Europe. It makes Turki become plural state with multi-etnics, race, cultures even religion. Relating to Arabic Development, Turki didn’t pay much attention to it, even it was deleted in Turkish school. Turki prefered to be called Western community to Arabian community.]]>
<![CDATA[Arabic Language and Contemporer Civilization (Capturing Arabic Language Roles in Contemporary Era) ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Al-Hikmah Journal for Religious Studies Vol 23 No 1 (2021): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/al-hikmah.v23i1.21446
<![CDATA[Arabic language has no doubt been regarded an international language that is often used in official meetings. Besides English, Arabic can be used as the official language in international forums. Arabic is a language that has a uniqueness in terms of grammar and  linguistics, therefore this language is studied in many countries around the world. Arabic has an important role in current contemporary world, especially as a medium of political, economic and cultural interaction. This paper portrays the role of Arabic in the contemporary era, especially its roles in in the development of civilization.]]>
<![CDATA[Spirituality in Millenial Community ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Al-Hikmah Journal for Religious Studies Vol 24 No 1 (2022): June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/al-hikmah.v24i1.25749
<![CDATA[Milenial adalah sebuah komunitas atau masyarakat yang hidup di abad digital, yaitu sebuah era dimana peran-peran manusia perlahan namun pasti digantikan oleh peran-peran mesin. Gelombang modernitas di era informasi teknologi yang sangat terbuka mewarnai kehidupan komunitas milenial. Kemajuan teknologi dinikmati sedemikian rupa, namun di sisi lain dampak yang ditimbulkannya memberikan efek turbulence pada mentalitas masyarakat millennial. Jadilah mereka sebagai komunitas yang merasa terhempas dan sunyi dalam keramaian dan merasa teralienasi dalam glamuritas kehidupan modern. Tidak aneh anomali sosial sering mawarnai kehidupan. Ada anak membunuh orang tua, dan orang tua menghamili anaknya bahkan guru agama memperkosa santrinya. Semua ini merupakan akumulasi efek dari hadirnya abad digital yang dapat meruntuhkan mentalitas masyarakat millennial. Di sinilah pentingnya urban sufisme untuk menjadi media dan “rumah†bagi mereka yang merasa terhempas dalam badai dan sunami modernism Millennials are a community or society that lives in the digital age, which is an era where human roles are slowly but surely replaced by machine roles. The wave of modernity in the era of very open information technology colors the life of the millennial community. Technological progress is enjoyed in such a way, but on the other hand, the impact it causes has a turbulent effect on the mentality of the millennial community. Be them as a community that feels crushed and lonely in the crowd and feels alienated in the glamor of modern life. It is not strange that social anomalies often rise in life. There are children killing their parents, and parents impregnating their children and even religious teachers raping their students. All of this is an accumulation of effects from the presence of the digital age that can undermine the mentality of the millennial society. This is where the importance of urban Sufism to become a medium and a "home" for those who feel crushed in the storm and sunami of modernism.]]>
<![CDATA[Sinergitas Ilmu Dan Adab Dalam Perspektif Islam ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Jurnal Adabiyah: Humanities and Islamic Studies Vol 15 No 1 (2015): Jurnal Adabiyah ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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<![CDATA[Science and letters are two interconnected words. It can be seen from the position of human being who were bestowed by God with commonsense and brain and the very honorable position as caliph. Human being with his thought can produce science and thus become scientist, and with his science he can also create civilization. Therefore, through science and litters, human being can develop his potency as caliph both physically and spiritually. All this potency must be actualized to be a power and commitment for the welfare of mankind to promote the civilization. It mean that civilization can be established just by those of noble characters. This writing is to try to explore and elaborate the sinergity between science and letters in Islamic perspective. It aims at describing in detail how formerly Islam highly appreciate the science and literature.]]>
<![CDATA[Pluralisme Agama dalam Perspektif Islam ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Jurnal Adabiyah: Humanities and Islamic Studies Vol 11 No 2 (2011): Jurnal Adabiyah ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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<![CDATA[Religious pluralism is a contemporer discourse in religious community. It is discussed because there is a phenomenon that the religious conflict existing in society due to misunderstanding among the followers of religion. They respectively claimed the truth of their religion and thus have absolute right to enter the paradise, maeanwhile others have no opportunity and chance to teste the convenience of heaven. In this case, religious pluralism must be socialized to establish good harmony among the followers of religion]]>
<![CDATA[Pluralitas Makhluk dan Keesaan Khâliq ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Jurnal Adabiyah: Humanities and Islamic Studies Vol 16 No 2 (2016): Jurnal Adabiyah ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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DOI: 10.24252/JAd.v17i116i2a6
<![CDATA[This article aimed to describe the Islamic perspective on the concept of the plurality of creatures and the unity of Khaliq. The problem was about the notion of plurality, plurality of creatures and Khaliq oneness, and wisdom behind the plurality of creatures and Khaliq oneness. This study found that plurality can create dynamism in the life of human being, but the potential difference in it -which, if not addressed proportionally will bring the conflict to bring the victims, the losses even collapse. Plurality beings and the unity of the Creator to bring awareness that the existence of a pluralistic life is derived from the One God. Plurality created as God's way of giving choice to the creature to determine the path that has consequences for their choice.]]>
<![CDATA[Muhammadiyah (Gerakan Sosial Keagamaan dan Pendidikan) ]]>
<![CDATA[Gustia Tahir]]>
<![CDATA[ Jurnal Adabiyah: Humanities and Islamic Studies Vol 10 No 2 (2010): Jurnal Adabiyah ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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<![CDATA[One of strategic way to develop moslem community is to change their static mindset to dynamic one. One of the way addresed by Ahmad Dahlan as Muhammadiyah Founder is through education system. In Dahlan’s opinion, education is very important. Therefore Muhammadiyah was established to realize the good educational system that can change the mindset. The main purpose of Muhammadiyah is to do Amar Ma’rum Nahi munkar, one of basic pillar of Islamic mission. For Muhammadiyah, education become the first priority to enlight moslem community. Beside that, Muhammadiyah not only focused on education, but social and economic aspect as well.]]>
