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Khazanah: Jurnal Studi Islam dan Humaniora
Published by Universitas Islam Negeri Antasari Banjarmasin
ISSN : 0215837X     EISSN : 24607606     DOI : -
Core Subject : Humanities, Art, Social,
Arts Humanities Social Sciences
Khazanah : Jurnal Studi Islam dan Humaniora ISSN 0215-837X and E-ISSN 2460-7606 is peer-reviewed national journal published biannually by the State Islamic University (UIN) of Antasari Banjarmasin. The journal is published biannually in June and December.
Arjuna Subject : -
Articles 432 Documents
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KITAB KUNING KARYA ULAMA BANJAR Rahmadi Rahmadi
Khazanah: Jurnal Studi Islam dan Humaniora Vol 4, No 1 (2006)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v4i1.3175

Abstract

KONSEP TASWIYAH AL-NAFS DALAM PENGEMBANGAN PRIBADI MANUSIA Ilham Masykuri Hamdie
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v15i1.1148

Abstract

The manifestation of human superiority as ‘ahsan al-taqwim’ can be interpreted as the process of developing the level of "inner aspect" of the human called ‘nafs’. In this context the dimensions of ‘nafs’ or soul that exists in the human still leaves a long discussion to be examined further for the purposes of parsing, forecasting and controlling human behaviour, either individually or in groups, both in relation to the field of ‘da'wah’ or education, for the benefit of mobilizing society in nation-building. Therefore, a research on the concept of ‘taswiyah al-nafs’ in the development of the human person becomes important to be conducted. The results has shown that in the process of ‘taswiyat al-nafs’, besides having the freedom of will and choosing between ‘fujur’ or ‘taqwa’ tendencies, man also have the moral responsibility implied as a subtle command and indirectly to take and choose ‘taqwa’. It is because, the essence of ‘taqwa’ is the mastery, control and self-preservation of ‘al-ahwa'. ‘Taqwa’ as an effort of mastery, control and self-preservation is a prerequisite for the process of human development as a civilized being. The effort is essentially a process of an endless human self-development to reach the ideal of ‘insan kamil’—a perfect man reflecting the names and attributes of God—‘al-asma'ul-husna’.
MEMBANGUN PENDIDIKAN KEWARGAAN (CIVIC EDUCATION) YANG BERKEADABAN BAGI MAHASISWA STAIN PONTIANAK Munawwar Munawwar
Khazanah: Jurnal Studi Islam dan Humaniora Vol 9, No 1 (2011)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v9i1.3051

Abstract

Tulisan ini adalah menggambarkan pelaksanaan Pendidikan Kewargaan (Civic Education) di STAIN Pontianak, dengan menggunakan Penelitian Tindakan Kelas, maka diperoleh kesimpulan yaitu (1) secara substansial, program Pendidikan Kewargaan (Civic Education) di perguruan tinggi yang dijadikan sebagai wahana pendidikan berdemokrasi dan penumbuhan kultur demokratis di Indonesia dirasakan manfaat dan efektif. Bersandar pada pandangan ini, maka demi terciptanya hasil yang optimal dan idealnya sebuah kajian pengembangan kurikulum, maka ini perlu dilanjutkan di masa yang akan datang dan dikembangkan; dan (2) Secara sosio-pedagogis, komponen- komponen pembelajaran seperti dosen dan materi Pendidikan Kewargaan (Civic Education) perlu ditingkatkan mutunya seperti melalui seminar, workshop, lokakarya dan sebagainya. Sedangkan mengenai komponen sarana pendukung pembelajaran, perlu mendapatkan perhatian dari instansi terkait, terutama dalam hal penyediaan sarana pendukung pembelajaran yang baik dan efisien
AKULTURASI BUDAYA DALAM TRADISI MAULID NABI MUHAMMAD DI NUSANTARA Ahmad Suriadi
Khazanah: Jurnal Studi Islam dan Humaniora Vol 17, No 1 (2019)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v17i1.2946

Abstract

Islam came to this archipelago, not in an empty culture of society. Cultural practices are actually accommodated and adopted and then Islamized. Islam does not displace the culture that lives in a society where Islam comes to enlighten the faith of the people. Islam straightens, gives value, meaning and reinforcement of a culture that has lived a long time in a preached society. There are three patterns of the spread of Islam in Nusantara, namely; integrative, dialogic, and integrated dialogic-integrative. These three patterns can be witnessed in religious traditions and rituals that are still practiced by the society until today. This research is a literature research (library research) that discusses the concepts around cultural acculturation in relation to the tradition of the maulid of the prophet. In the prophet's maulid there are various traditions such as in Yogyakarta as commemorated by the tradition of grebek mulud. In South Kalimantan there is a Baayun Mulud tradition. Maudu Lompoa around Cikoang Takalar, South Sulawesi. Then Babaca Maulid Nabi combined with the tambourine strains in Ternate. While in West Sumatra, known as Malamang and Mulud Badikia.Islam hadir di Nusantara bukan dalam masyarakat hampa budaya. Praktik budaya justru diakomodir dan diadopsi kemudian diislamisasi. Islam tidak menggusur budaya yang hidup dalam masyarakat di mana Islam datang untuk mencerahkan akidah umat. Islam meluruskan, memberi nilai, makna dan penguatan terhadap budaya yang sudah hidup lama dalam satu masyarakat yang didakwahinya. Ada tiga pola penyebaran Islam di kepulauan Nusantara, yaitu; integratif, dialogis, dan gabungan dialogis-integratif. Ketiga pola tersebut dapat disaksikan dalam tradisi dan ritual keagamaan yang masih dipraktikkan oleh masyarakat Nusantara sampai saat ini. Penelitian ini merupakan penelitian literatur (library research) yang membahas tentang kajian konsep seputar akulturasi budaya kaitannya dengan tradisi maulid nabi. Pada maulid nabi ada banyak yang tradisi yang bervariatif seperti di Yogyakarta ada tradisi grebek mulud. Di Kalimantan Selatan terdapat tradisi Baayun Maulid. Maudu Lompoa di sekitar Cikoang Takalar, Sulawesi Selatan. Kemudian Babaca Maulid Nabi dipadu dengan alunan rebana di Ternate. Sementara di Sumatera Barat dikenal dengan Malamang dan Mulud Badikia. 
Al-Quran dan Sains?(Bukti Kebenaran dalam Kasus Propolis Madu) MF. Zenrif dan Erna Susanti
Khazanah: Jurnal Studi Islam dan Humaniora Vol 12, No 2 (2014)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v12i2.305

Abstract

Exposure free radicals in the activity of this life can not be avoided, included exposure free radicals from food additive espesifically Rhodamine B. Carcinogenic effect of Rhodamin B can be caused by Poly Aromatic Hydrocarbons structure that are destructive to the liver as metabolism organ. The purpose of this study was to prove the antioxidant activity of Honey Propolis against liver damage caused by exposure of Rhodamine B as free radical sources. Indicator of liver damage can be indicated by MDA, a marker of oxidative stress that occurs in these organs. The methode was used experimental methode, with seven treatment groups, namely: (1) normal group, (2) the induction of Rhodamin B without propolis therapy group, (3) the induction of Rhodamin B with Honey Propolis therapy with three dose levels are 350 mg, 700 mg and 1050 mg that are given at intervals of two hours after the administration of Rhodamine B (4) Honey Propolis therapy groups are given at interval of 1 week aftertheadministrationof RhodamineBwiththreedoselevels.MDAlevelsweremeasuredbyTBARS method. The results showed that the levels of Malondialdehyde declined steadily in the group treated with honey propolis to less than control groups. There are significant differences in MDA levels between the treatment groups Honey Propolis therapy (p = 0.034, p <0.05). Based on these results, it can be concluded that Honey propolis dose 700 mg act as therapeutic agent in liver damage due to exposure of Rhodamine B significantly.The results ofthis studyprove thetruth ofthe Quraninthe QS. Al-Nahl (16): 69of thewonders ofhoneyin preventingliver damagedue toexposure tohazardous substancesin food.
KONTRIBUSI PEMIKIRAN HADIS RASYID RIDHA Abustani Ilyas
Khazanah: Jurnal Studi Islam dan Humaniora Vol 6, No 2 (2008)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v6i2.3148

Abstract

Aspek otentisitas hadis yang ditekankan kepada sanad adalah mereka yang tidak ta'ashub pada mazhabnya. Selain itu, dinyatakan sejumlah sanad yang dinilai cacat di dalam kitab Shahihain, seperti Hajjaj bin Muhammad, Ibrahim bin Yazid, al-A'la bin 'Abd al-Rahman, dan sebagainya. Demikian aspek matan, ia menolak hadis yang mengandung unsur gharib, seperti hadis yang menerangkan tanda kiamat, dajjal, Mahdi akhir zaman, turunnya Nabi Isa dan sebagainya. Rasyid Ridha juga memberikan interpretasi hadis yang menggunakan interpretasi kontekstual dan intertekstual, yakni memahami hadis beserta kaitannya kondisi sosial nabi saw dengan lebih awal mengembalikan pemaknaannya kepada Alquran
Peralihan Kekuasaan Presiden dalam Lintasan Sejarah Ketatanegaraan Indonesia Hayatun Naimah
Khazanah: Jurnal Studi Islam dan Humaniora Vol 13, No 1 (2015)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v13i1.518

Abstract

The process of the power transition from President Soekarno to President Soeharto left the story of political issues. One of the important issues marked the downfall of SukarnoaspresidentisNawaksaraincident.ThetransitionfromPresidentSuhartoto President BJ Habibie started with students strikes that forced Suharto to step down from his position as President. The strike was ended with resignation of Soeharto. Therefore, the vice president, Habibie, was appointed to be President. This raised a polemic about the legiticay of Habibie as President. The next power transition is from President Habibie to Abdurrahman Wahid and from President Abdurrahman Wahid to Megawati Sukarnoputri. The transition from President Abdurrahman Wahid to Megawati Sukarnoputri started with the emergence of many participant political parties in the election. It made more than one candidate for President so the election of President was done by MPR. That period is considered as the most democratic power transition process in the history of the Indonesian state administration. Susilo Bambang Yudoyono, who was the president after megawati, was the first president elected by people through direct election.Kata kunci : Peralihan Kekuasaan, Presiden
REVITALISASI FIKIH UNTUK KONSERVASI LINGKUNGAN HIDUP Sukarni Sukarni
Khazanah: Jurnal Studi Islam dan Humaniora Vol 8, No 1 (2010)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v8i1.3018

Abstract

Fikih sering dituduh tertinggal untuk menyahutiFikih sering dituduh tertinggal untuk menyahuti masalah-masalah sosial karena secara tradisional lebih berorientasi sufustik dan tekstual dogmatis. Keadaan ini diperparah dengan kajian-kajian fikih yang hanya menggunakan metode deduktif istinbathi, sehingga hasilnyapun tampak sebagai undukan fatwa yang berorientasi kemasa lalu, tidak menjangkau masa sekarang dan akan datang. Fikih sebenarnya akan berdaya saing dalam memberikan konsep-konsep untuk memecahkan masalah-masalah sosial, termasuk problema krisis lingkungan. Keberdayaan fikih itu akan tampak bila kajian- kajiannya diproyeksikan untuk menjawab masalah-masalah sosial yang ril terjadi dengan pendekatan induktif. Oleh karena itu, pendekatan deduktif doktriner dalam berijtihad dilakukan hanya sebagai langkah awal dan mesti dilanjutkan dengan pendekatan induktif istiqara‘i. Pendekatan induktif istiqra’i meniscayakan semua problem sosial, termasuk masalah krisis lingkungan dapat dijawab oleh ajaran fikih
RABl'AH al-'ADAWIYYAH SANG PENGGAGAS CINTA Santoso &#039;Irfan
Khazanah: Jurnal Studi Islam dan Humaniora Vol 3, No 2 (2005)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v3i2.3169

Abstract

Rabi'ah sering jadi rujukan lewat konsepsi mahabbah-nya, sebagai masa transisi dari konsepsi sebelumnya (khawf. takut dan rajaa·. harapan). Prosesnya via purgativa (penyucian hati) ke via kontemplativa (perenungan dengan berzikir) lantas via illuminativa (tersingkapnya tabir penyekat alam ghaib), sebagai tempat dia diberkahi cinta dan kearifan, yang akan diakhiri dengan union mystica. Terlalu tingginya kecintaan Rabi'ah terhadap Allah mengesankan ada pengabaian atas janji, surga dan ancaman neraka, sebagai motivasi pengabdi. Cinta tanpa pamrih ini, tak pelak menimbulkan revolusi rohaniyah pada masa sesudahnya. Dan masih jarang tulisan yang mencoba untuk mengkritisi dengan penalaran yang jernih untuk kembali ke mahabbah 'aqliyyah dari 'athifiyyah
THE ORIGIN OF WOMEN CREATION IN THE PERSPECTIVE OF SUFI COMMENTARY Norhidayat Norhidayat
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v15i1.1129

Abstract

Jika sebagian kalangan feminis muslim menolak riwayat hadis yang menyebutkan tulang rusuk sebagai asal-usul kejadian perempuan pertama kali karena secara tidak langsung menyimbolkan posisi sub-ordinasi bagi perempuan, sebagian kaum sufi, justru memanfaatkan riwayat tersebut dalam penjelasan mereka dan memaknainya secara positif.  Kaum sufi justru menilainya sebagai simbol saling ketergantungan, cinta kasih, dan keberpasangan antara laki-laki dan perempuan. Penulis dalam tulisan ini menyimpulkan bahwa dalam pandangan kaum sufi, perempuan semenjak awal penciptaannya telah ditakdirkan untuk menjadi pasangan bagi laki-laki, sehingga antara keduanya jadi saling melengkapi dan saling ketergantungan. Pandangan ini, tentu saja menepis anggapan tentang subordinasi bagi perempuan.  Pandangan kaum sufi dalam kasus ini sejalan dengan apa yang dikemukakan oleh kaum feminis muslim kontemporer. Namun demikian, berbeda dengan langkah yang diambil sebagian feminis muslim kontemporer, kaum sufi pada umumnya lebih memilih menggunakan ta’wȋl sehingga memberi makna positif ketika memahami hadis-hadis yang menyebutkan asal usul penciptaan perempuan ketimbang mereka harus mencurigai para periwayatnya atau bahkan menganulir hadis-hadis Nabi yang dinilai sahȋh oleh mayoritas ulama.If some Muslim feminists reject the tradition that argues that the Prophet Adam’s ribs as the origin of the first female event for it indirectly symbolizes the subordinate positions for women, some Sufis instead use the narratives in their explanations and positively interpret them. The Sufis judged the notion as a symbol of interdependence, love, and belonging between men and women. The writer in this paper concludes that in the view of the Sufis, women, since the beginning of their creation, have been destined to become a partner for men, so that between the two become complementary and interdependent. This view, of course, dismisses the notion of women’s subordination. The Sufi’s view in this case is in line with what contemporary Muslim feminists have argued. However, in contrast to the steps taken by some contemporary Muslim feminists, Sufis generally prefer to use the ta'wȋl to provide a positive meaning in understanding the traditions which mention the origin of women's creation rather than to suspect their narrators or even annul The Prophet hadiths considered valid (sahȋh) by the majority of scholars. 

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