Khatulistiwa: Journal of Islamic Studies
KHATULISTIWA: Journal of Islamic Studies welcome papers from academicias on theories, philoshopy, conceptual paradigms, academic research, as wel as religion practices, in particular, papers which consider the following general topics are invited; Islamic education, Islamic Law, Islamic Economic and Business, Qur’anic and Hadist Studies, Islamic Though and Literature, Islamic Peace, Science & Civilization in Islam and Islam in Local/nation The regular issues include June and December editions each year. The journal is concerned to publish research-based articles in the area of Islamic studies.
Articles
205 Documents
<![CDATA[TEKS DAN OTORITAS PENAFSIR (Antara Relativitas Interpretasi Teks, dan Perilaku Pemberengusan Sesama) ]]>
<![CDATA[Jabbar, Luqman Abdul]]>
<![CDATA[ Khatulistiwa Vol 2, No 2 (2012) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v2i2.202
<![CDATA[The Qur’an and other religious texts, mainly functioning as guidelines of life for ummah, has always been an inevitable object to study not only by Muslilms but also by non-Muslims. Any religious texts including the Qur’an have a long history. Every approach has been made to learn and understand the meaning contained in the Qur’an. Therefore, it may be interpreted differently by the ummah in various aspects of their life. There is no guarantee from God that the interpretation is absolutely correct. Why, then, do the people who have the authority think that they are always right? And do others not have such authority?]]>
<![CDATA[Identitas Orang Bugis di Dabong, Kalimantan Barat ]]>
<![CDATA[Saripaini Saripaini]]>;
<![CDATA[Yusriadi Yusriadi]]>
<![CDATA[ Khatulistiwa Vol 6, No 2 (2016) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v6i2.649
<![CDATA[This paper discusses the Bugis people in West Kalimantan. The author seeks to see what sets the identity of the Bugis apart from the Malays, and what basis that can be used to identify their characteristics. The data were collected in Dabong village, a remote village in Kubu Sudistrict of Kubu Raya Regency, West Kalimantan, which takes 7 hours by public transport from Pontianak. The data were collected through field observations on people's lives as well as interviews with community leaders and some residents of Bugis descent. The interviews obtained information that the Bugis people had settled in Dabong for 6 generations and mingled with the local community. The Bugis descendants in Dabong have now become Malay. They introduce themselves with the Malay identity, and known as Malay to outsiders as well. The option to become Malay was made as a pragmatic consideration that in the village, the Malay society and culture was dominant. However, despite their Malay identity, the Bugis remain recognizable in terms of identity, which is reflected through cultural activities. Some Malay customs that they practice still exhibit obscure Bugis characteristics. The choice to preserve the traits of Bugis among people of Bugis descent is not because of ethnic consciousness, but rather due to cultural awareness, the awareness of their obligations to implement what has been practiced by their ancestors, and the belief that every ritual performed has consequences.]]>
<![CDATA[AKUNTANSI SYA ]]>
<![CDATA[Sari, Nurma]]>
<![CDATA[ Khatulistiwa Vol 4, No 1 (2014) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v4i1.227
<![CDATA[Accounting has, in fact, been around since the days of the Prophet and already existed in the Qur'an. It began with a transaction that was not made in cash or accounts receivable which required a careful and systematic bookkeeping. Accounting principles have embodied the conservative, historical, and material principles. The Sharia accounting principles are rules of common decision derived from the objective of financial reporting and the Sharia accounting concept which governs the development of Sharia accounting techniques. In practice, the principles are full disclosure principle, consistency principle, accrual basic principle, and the principle of current exchange rates.]]>
<![CDATA[PEMIKIRAN EKONOMI ISLAM TENTANG UANG, HARGA DAN PASAR ]]>
<![CDATA[Iqbal, Ichsan]]>
<![CDATA[ Khatulistiwa Vol 2, No 1 (2012) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v2i1.191
<![CDATA[ABSTRACT The making of coins is a guarantee given by the authorities that a coin contains an amount of specific gold and silver content. The manufacture is a religious office, and therefore not subject to temporal rules. And money is used for legal tender, measurement of prices, assets and deposits in banks. Money is not the means to speculate. A fair price is the price at which people sell goods and generally accept as the equivalent of the goods sold in a certain place and at a certain time. The market is the meeting place between demand and supply in order to determine the price. The price depends not only on the supply, but also relies on the strength of demand. Therefore, the increase or decrease in prices are not always related to the decrease or increase in production.]]>
<![CDATA[Otoritas Pemerintah dalam Menetapkan Awal Bulan Qamariyah (Studi terhadap Pandangan Dosen IAIN Pontianak) ]]>
<![CDATA[Dahlia Haliah Ma’u]]>
<![CDATA[ Khatulistiwa Vol 6, No 1 (2016) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v6i1.634
<![CDATA[The aim of this study was to describe and explain the perception of IAIN Pontianak lecturers about government authority in establishing the beginning of Qamariyah month. Writer investigated this issue because the determination of the beginning of Qamariyah is often debatable. This issue was not only discussed by the academics, but also common people. The participation of academic’s thought related to the establishment of the beginning of Qamariyah will be worth if it was described in the form of scientific study. This study used qualitative approach with descriptive method. Using this method, writer can describe various kind of information related to the object of the study. This study also used the source of main data or primary data that is lecturers of IAIN Pontianak. The secondary data source consists of documents and articles related to this study. The results of this study showed that the perception of IAIN Pontianak lecturers about government authority in establishing the beginning of Qamariyah month can be classified into two categories: agree and disagree. For the first category, agree is divided into two parts: people who agree with a provision and agree without provision. People who agree with a provision mean that the government act as ulil amri (leader), hence, all the provisions must be followed by the society. Then people who do not agree argue that the Indonesian grounding state was not religion, but based on the 1945 constitutions, hence, the decision was decided by each party. There are some implications of the establishment of the beginning of Qamariyah by the government. First, it can minimize the differences and conflicts among Muslims in Indonesia generally and among the lecturers of IAIN particularly. Second, it can maintain the unity of Muslims in Indonesia and the brotherhood among lecturers. Third, the government will be authoritative and politisize the Qamariyah calendar. Fourth, as the tool to unite all Muslims because it is come from the binding decision accordingly the unity among the people will be established. Furthermore, the factor that influences the differences among lecturers of IAIN consists of: affiliated organizations, educational background, and the level of understanding about hisab and ru’yah.]]>
<![CDATA[NEO SUFISME (SEJARAH DAN PROSPEKNYA) ]]>
<![CDATA[Hermansyah Hermansyah]]>
<![CDATA[ Khatulistiwa Vol 3, No 2 (2013) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v3i2.217
<![CDATA[Once the tendency of mysticism was characterized by isolated spiritualism which separated its followers from the society. No wonder, many ulemas rejected this kind of Sufism. In the turbulence of modern human life, Sufism has become an alternative to consider since modernism (viewed fromcertain aspects) has failed to créate a more meaningful life for humans. However, nota ll the tendencies in the movement of Islamic spirituals can instantly overcome the meaninglessness of a society. The writed argues that the kind of Sufism that can answer this challenge is the one that is concerned with the problems of invironment, social ethics, and the future of humanity, which relies on the power of emperical knowledge and spiritual awareness that is mystical in nature. This kind of Sufism is what Fazlur Rahman referred to as neo-Sufism.]]>
<![CDATA[MENIMBANG WAJAH MASKULIN AL-QURAN (KRITIK GENDER DALAM TAFSIR AL-QURAN) ]]>
<![CDATA[Luqman Abdul Jabbar]]>
<![CDATA[ Khatulistiwa Vol 1, No 1 (2011) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v1i1.182
<![CDATA[There is no guarantee that the Qur’an can fully describe God’s ideas and thoughts. Even though God is all-knowing, He cannot transform all his ideas and thoughts to humans. However, this does not indicate the weakness of God, rather it is the limitation of language which serves as the medium of transformation; God’s language is limitless. So, how is it possible for the limited to accommodate the limitless? The Qur’an bounded to Arabic sentence structure, paragraphs, punctuations, vocabulary, including reduction, distortion and development by the language structure itself as well as cultural structure and readers’ subjectivity. So is in the case of gender, the existence of masculinity in the Qur’an also results from the influence of the language structure and the local culture.]]>
<![CDATA[DILEMA YURIDIS TENTANG KOMPETENSI LEMBAGA KEUANGAN SYARI'AH DALAM PENGELOLAAN DAN PENGEMBANGAN WAKAF UANG ]]>
<![CDATA[Siddiq, Achmad]]>
<![CDATA[ Khatulistiwa Vol 3, No 2 (2013) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v3i2.208
<![CDATA[One form of endowments that introduced new legislation on charitable endowments Indonesia is money. Management and development of charitable money entrusted by legislation to the Financial institutions considering shariah professionalism owned by the agencies in managing the Islamic finance in addition to meet the required characteristics of endowments guarantee the integrity of the property anyway. But this may still be at the level seen in idealitas whenever practical level where the purity Islamic financial institutions in implementing the principles of sharia realatif not total, because it will see is the management and development of charitable money through investment in Money Market Invesment schemes Mudaraba through inter-bank or Wadiah Bank Indonesia Certificates. This is done by the Islamic Financial Institutions in order to minimize investment risk to meet the characteristics of endow-ments, but the main goal in “mensejahterahkan” people through direct investment or development of real sector of high risk postscript far from expectations.]]>
<![CDATA[TINGKAT KEMAMPUAN ANALISA DAN SINTESA MAHASISWA JURUSAN PENDIDIKAN GURU RAUDHATUL ATHFAL FTIK IAIN PONTIANAK TA. 2016/2017 ]]>
<![CDATA[Isyatul Mardiyati]]>
<![CDATA[ Khatulistiwa Vol 7, No 2 (2017) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v7i2.952
<![CDATA[Mahasiswa sebagai agen perubahan (agent of change) dituntut memiliki kemampuan berpikir tingkat tinggi antara lain kemampuan analisa, sintesa. Hal ini karena, kemampuan analisa dan sintesa merupakan bagian dari keterampilan dasar untuk mampu melakukan evaluasi dan interprestasi berbagai informasi atau data yang diterimanya dan kemudian mengambil kesimpulan dalam rangka pemecahan masalah. Hal ini tentu juga menjadi tuntutan terhadap mahasiswa Jurusan PGRA IAIN Pontianak. Oleh karena itu peneliti ingin mengetahui bagaimanakah tingkat kemampuan analisa dan sintesa mahasiswa Jurusan PGRA FTIK IAIN Pontianak TA. 2016/2017? Penelitian ini menggunakan metode penelitian deskriptif dengan pendekatan kuantitatif. Teknik pengumpulan data menggunakan teknik pengukuran dengan alat pengumpul data menggunakan 2 sub tes dari Alat Tes Psikologi IST yaitu subtes AN untuk melihat kemampuan analisa dan subtes FA untuk mengukur kemampuan sintesa. Adapun pengambilan sampel dilakukan melalui metode total sampling dimana jumlah sampel penelitian sama dengan jumlah populasi yang ada, yakni terhadap 26 orang responden mahasiswa semester 1 jurusan PGRA FTIK IAIN Pontianak tahun ajaran 2016/2017. Pengolahan data menggunakan norma yang sudah terstandarisasi dari alat tes IST. Analisis data mengunakan rumus persentase. Berdasarkan paparan data hasil penelitian dapat disimpulkan bahwa tingkat kemampuan analisa sintesa responden sebagai berikut : 1 orang atau 3,85 % dari 26 orang responden memilki kemampuan analisis cukup, 6 orang responden atau 23,07 % terkategori rendah, dan 19 orang atau 73,08 % responden terkategori sangat rendah. Sedangkan untuk tingkat kemampuan sisntesa responden 5 orang atau 19,23 % termasuk dalam kategori cukup, 13 orang atau 50 % dalam kategori rendah dan 30,77 % dalam kategori sangat rendah. Dengan melihat hasil penelitian ini, maka perlu dilakukan upaya tindak lanjut untuk dapat meningkatkan kemampuan analisa sintesa mahasiswa.]]>
<![CDATA[PESANTREN DI KALIMANTAN BARAT: Kajian Komparasi Tiga Pesantren dalam Perspektif Manajemen ]]>
<![CDATA[Misdah, Misdah]]>
<![CDATA[ Khatulistiwa Vol 5, No 1 (2015) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v5i1.262
<![CDATA[This comparative study aims at investigating the management of three Islamic Boarding Schools in West Borneo i.e. Ushuluddin, Darul Ulum and Darussalam. Creswell theory of case study and Miles and Huberman theory including data reduction, data display, conclusion and verification have been employed for data analysis. Data collection for the study was carried out by means of interviews and observation towards several respondents i.e. the Principal, teachers, board coordinator, surrounding people and family. In addition, they also applied towards civil servants at the office of Ministry of Religion Affairs, along with theirdocumentation.The findings reveal that Ushuluddin and Darul Ulum are revivalist whereas Darussalam is adaptist in profile. Ushuluddin shares similar dynamic and socioculture to that of Malay i.e. charismatic and centralistic. Darul Ulum shares Maduranese and Javanese oriented while Darussalam applies multiculture.It can be recommended that Ushuluddin and Darul Ulum need to adjust their management with a view to broadening solidarity among boarders. It also applies to Darussalam in order to better result output with modern performance who can use all the skills they have to survive in multicultural society.]]>
