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Humanistika : Jurnal Keislaman

humanistika
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Published by Institut Ilmu Keislaman Zainul Hasan Gengong

ISSN : 24605417 EISSN : 25484400 DOI : https://doi.org/10.2345

Core Subject : Religion, Humanities,

Religion Humanities

Humanistika is an Islamic journal belonging to the Institut Ilmu Keislaman Zainul Hasan Genggong Kraksaan Probolinggo. Humanistika is a journal that contains scientific works related to thoughts or research in the Islamic field. The existence of the journal Humanistika is certainly very important in exploring, enriching, and developing thoughts and theories and research on Islam. Thus, Humanistika journal will make a positive contribution in enriching the treasures of thought in the Islamic field.

Arjuna Subject : Umum - Umum

Articles 146 Documents

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Religiusitas Post-Dogmatik (Membangun Transendensi Sosial Humanistik) Haqqul Yaqin
HUMANISTIKA : Jurnal Keislaman Vol 3 No 1 (2017): January
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

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In the long history of his travels, religion is often stuck in a puddle interests of its adherents, so that the values of the religious ideal stuck in a subjective vested interest for short-term interests. Understanding and assumptions that are based on the principles and norms of religion is so rigid and simplistic, as well as enforcement efforts away from the values of divine and human. More dogmatic religion appeared as an attempt to interpret the dominance of truth. And if religion wants to get back to nature as the disseminator of peace must be constructed of thinking and understanding beyond the dogma, namely the religious mindset that is not frozen in a rigid understanding of the text. Postdogmatik religious ideas and alternate bids actually attempts to spread the religion rahmatan lil Alamin.

Al-Qur’an: Telaah Tujuan Pendidikan Kustiana Arisanti
HUMANISTIKA : Jurnal Keislaman Vol 3 No 1 (2017): January
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

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Humans are born into the world to bring a set of physical organs and void mind and soul that sets it apart from other accordance, because humans equipped with a body, spirit, mind, mind, and lust. In order for the human component is run in accordance with nature, then human beings need to be trained to be qualified in accordance with the main purpose of its creation. Education is something that is absolutely to establish good personal, with intlektual and moral education. A good education is education that can include cognitive, affective and psychomotor, while promoting moral education. Qur’an as a guide to the teachings of Islam to be a first reference in shaping the individual Muslim who have good brain and good character. The Qur’an also offers a way and a perfect destination for educational ideal.

Diversity and Multicultural Muhammad Hifdil Islam
HUMANISTIKA : Jurnal Keislaman Vol 3 No 1 (2017): January
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

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multiculturalism recognize and respect diversity, because deviersity is part of multiculturalism. It carries the implication being that the social reality in which highly polymorphic or compound will not be an obstacle to building the social relationship between individuals with tolerance. In fact, will grow up accepting the reality for peaceful coexistence (peace co-existence) of each other with the differences inherent in every social and political entities. Thus, it can be affirmed that multiculturalism is a concept that wants to bring the community in harmony and peace, without conflict and violence, despite the complexity in which there is a difference.

Integrasi Islam dan Negara dalam Pemikiran Politik Gus Dur Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 3 No 1 (2017): January
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

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Gus Dur is a well-known figure in the movement as a figure who fight for democracy, pluralism, inclusive Islam, justice, compassion and human rights. For Abdurrahman, Islam is a religion of love and tolerance all at once a religion of justice and honesty. This means that Islam is egalitarian beliefs, beliefs that fundamentally does not support the discriminatory treatment. Gus Dur appreciation of Islam as a religion that is very inclusive and egalitarian coloring every thought, attitude and consistency in every discourse that he developed. Gus Dur human dignity looked the same, although there are differences between them. Gus Dur is believed that the man honored as God’s creation. Therefore, he thinks Islam is a faith that recognizes that in the eyes of God, all human beings are equal. Even the status of Muslims and non-Muslims are the same. If God only human respect, why people do not respect fellow human beings? Human dignity comes from God the Creator. Social differences in race, gender and gender should not be a reason for the difference in dignity or differences in rights and duties as citizens.

Melihat Tata Krama dari Kacamata Islam (Analisa Ayat-Ayat Al-Qur’an) Abd. Aziz
HUMANISTIKA : Jurnal Keislaman Vol 3 No 2 (2017): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

A true Muslim applies the commandments of the Qur’an and Sunnah in his daily life. A true Muslim is not he who chooses from Islam what suits him and then leaves the other pa besides him. As a religion Islam provides a framework that shapes the moral and ethical behavior of Muslims around the world. The Qur’an is very clear about the importance of high morality by saying to the Prophet “Wainnaka laala khuluqin Adzeem” which means “And indeed, you have an extraordinary moral character”. And say “You and you certainly have the most noble standard of moral excellence”. Fortunately, in Islam the question of whether an act is regarded as a virtue or a conflict is determined in the Qur’an and Sunnah, then the meaning of the sunnah is “the words of the Prophet, which largely derive from his words and actions.

Konsep Kebenaran, Relativisme dan Pluralisme Agama Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 3 No 2 (2017): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Sociologically we are now in the environment of ethnic and religious Globalism and Pluralism, an anthropological social necessity that we must accept. This development in the order makes theologians, both from the Jewish, Christian and Islamic circles, reflect and review the concept of missionaryism and the concept of an eschatological eschatological monopoly beyond their own faith. “Is the path of God’s salvation simply monopolized by a religious tradition?”, That is one of the inevitable but often disturbing questions of one’s faith. Claiming the absolute truth of religion is not a solution to the problem of religious pluralism, but it is the source of the problem itself. The absolute truth claim of each religion does not come from “the Absolute”, but comes from the development of self-confessions of each religion in its enclosed territory, the claim of truth comes from the subjectivity of man, not the objectivity of the Divine. In the realm of religion, the question of pluralism arises because of the diversity of experience in translating the Saints (devine). Many religious philosophers claim that all claims of religious truth stem from claims to the nature of God, many of which are caused by our “not having a neutral premise” about Him. We all have perceptions about Him, and that’s what we think is right, so that’s different from what we think we’ll think wrong. This is the culprit of the religious truth claim battle. It should be accompanied by an awareness that the claim of religious truth is only local, inseparable in the context of a specific local-temporial context, not universal. While we rationally accept the fact that there is a plurality of religions and offers of eschatological eschatological paths, every religious person is always required to accept, acknowledge and believe that only his righteous path of salvation is true. In the absence of a firm belief and the attitude of obscuring the truth of his faith then one will be doubtful in his religious commands and may be himself less strong in his faith, or even judge himself as a half-hearted man in religion. Without a firm belief that his path the straight path that connects itself with God, then one is difficult to obtain spiritual and spiritual enlightenment.

Tolerance in Persepective of Qur’an and Bibel (Comparative Analysis of Religious Tolerance in Diverses Community) Muhammad Hifdil Islam
HUMANISTIKA : Jurnal Keislaman Vol 3 No 2 (2017): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Humans are both indiviudu creatures as well as social beings. As social beings of course human beings are required to be able to interact with other individuals in order to meet their needs. In living a social life in society, an individual will be faced with groups of different colors with him one of which is the difference of religion. In living his social life can not be denied there will be friction-friction that will occur between groups of people, both related to race and religion. In order to maintain unity and unity in society it is necessary to respect each other and respect each other, so that friction-friction that can lead to disputes can be avoided. Communities are also required to keep each other’s rights and obligations between them from each other.

Humanisme, Pendidikan dan Al-Qur’an (Menelaah Pemikiran Ki Hadjar Dewantara) Syaifur Rohman
HUMANISTIKA : Jurnal Keislaman Vol 3 No 2 (2017): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Education is still one effective way to raise the dignity of a nation, because of the quality of the educational process it will form the next generation of quality, and vice versa. But unfortunately education in Indonesia is still a tool group that has more power to dominate against the weaker group. The rich still feel entitled to the poor, the clever more entitled to school than the fool, the teacher is smarter than the learner, so that those who feel more than others also feel entitled to oppress, violence, injustice etc. . Yet if this proceeds will only form a vicious cycle of evil because the oppressed party will become the next oppressor when it has a chance, and so on so that no one will benefit. One proof of the loss of human values in the education process is the spread of violence cases that not only put a child or learners as victims, but also many of the learners who have been incarnated as the perpetrators of violence, ranging from brawls to raids that are not only disadvantageous materially but also have many lives that drifted in vain. This is the reality of educational outcomes that are not based on human values, but focusing on the attainment of the completeness of the curriculum without regard to moral and social aspects, especially education should be able to accommodate all the potential that is in each learner, so that they grow and develop according to that potential. To restore human dignity through education is to organize humanism education. This view considers that human beings as having the basic potentials that need to be developed in the educational process, for which education should be carried out with full humanitarian values and see that learners have had the basic potential in them (humanism) what they need is the guidance, direction and guidance of a teacher, which is why Ki Hadjar said that a teacher should be able to be among the skills of momong and ngemong. The ultimate goal of an education is the formation of self-awareness of each learner, with that awareness they will be able to assume responsibility as the backbone of a nation. for that is in the middle of the fourth industrial revolution era that occurs today it is important to restore the values of humanity in education, do not let the human likened to items such as robots or empty bottles are ready to receive any knowledge from the teacher. In addition according to Ki Hadjar a teacher is an important figure in the process of realization of quality education, the spearhead of the implementation of humanism education process is a teacher. a teacher must have a comprehensive world view associated with the learner and its development, therefore a teacher must equip themselves with various sciences such as psychology, or physiology so they can direct the potential that exists in each learner. educate is not enough on instinct alone, because diverse learners will need a diverse approach as well for that is important for teachers to equip themselves with various educational sciences

Sublimasi Kekerasan dalam Agama Haqqul Yaqin
HUMANISTIKA : Jurnal Keislaman Vol 3 No 2 (2017): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

The negative role of religion will create a peace recognized as we can not deny that. One of the content of the confession: 1) the practice of our religious communities sometimes in the world are divisive forces. 2) too often we are more attuned to the powers of the world, also if they make a mistake, instead of opposing that power on the basis of the teachings of our religions. 3) We do not quite apply as servants and defenders of suffering and we exploit mankind. 4) Too little we seek to build mutual understanding and interfaith fellowship at the local level, from which strong prejudices arise. Answering efforts and the ability to respond to these challenges will further demonstrate the role and role of religion in the form of social relationships that mature. If this fact happens, then the desire to make religion as an ethical foundation in overcoming violence is not a utopia. Religion is no longer an empty wish that always conceals its good intentions and always appreciates the political ambition of its adherents, but religion with a constantly awakened and awakened distinction is social coherence and harmony.

Praktek Paranormal Dalam Islam (Mengidentifikasi Hadist Tentang Paranormal) Zen Amrullah
HUMANISTIKA : Jurnal Keislaman Vol 3 No 2 (2017): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

A psychic is an event or ability that can not be explained logically. Examples are event possession, telepathic ability, body that is immune to weapons, the experience of entering the supernatural and so forth. An English dictionary defines paranormal as ‘impossible to explain scientifically’, which means ‘something that can not be explained scientifically: can not be explained or understood by the principle of scientific science’. The life of a diverse society of the upper classes of the middle class and lower classes in terms of seeking satisfaction will earn income or wealth can not be considered satisfied because the satisfaction will be different views or perceptions of the thoughts of each individual. Only upper and middle class are still thinking about wanting better for the wealth they get, let alone the lower classes who have certainly wanted to improve the welfare, but there are times when it happens in this day and age people want to get the results easily and not through a good business process, even now many are doing business beyond reason or outside the logic of human thinking.

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Journal Mail Official
genggonginzah@gmail.com

Editorial Address
Jl. PB. Sudirman No. 360 Kraksaan Probolinggo Jawa Timur 67282

Location
Kab. probolinggo,

Jawa timur

INDONESIA