Articles
208 Documents
<![CDATA[Bimbingan Agama Terhadap Tindak Kriminal ]]>
<![CDATA[Abdul Khahar]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 1 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i1.238
<![CDATA[The gap between religious norms or teachings and daily behavior is a sign of a multidimensional crisis. One impact is the increasingly widespread crime that occurred in the midst of society, both successfully covered by print and electronic media or other unpublished crimes. Crime is not a hereditary event (inherited from birth, inheritance), nor is biologically inherited. Criminal behavior that can be done by women or men, can take place at any age of children, adults or elderly. Crimes can be committed consciously that is fully considered, planned and directed at one specific purpose in a truly conscious manner. Also, it can be done semi-consciously, for example driven by intense impulses, wracked by very strong coercive impulses (compulsions), and by strong obsessions. Crimes can be done unconsciously at all, for example forced to defend his life, someone must react fighting even forced to strike back. Modern societies with middle to upper economic levels often foster high material aspirations and are often accompanied by unhealthy social ambitions.]]>
<![CDATA[Perilaku Prososial dan Bimbingan Islam ]]>
<![CDATA[Muhammad Huzain]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 1 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i1.239
<![CDATA[Islamic Shari'ah has social goals that must be realized in every society, even if it is limited between individuals in an environment, association in travel, meetings in houses of worship, or even brief encounters in a seminar. These social goals must also be realized in permanent communities such as families, micro communities, macro societies in a nation or even the whole community. Islam is very concerned about social life for its adherents. Even its existence has succeeded in elevating human dignity. Activities that contain social values are always put forward by Islam. For example, the issue of zakat, carity, social life and others always get a high portion of attention, especially in providing equality and equity between men and women. In relation to humans are social creatures, who cannot live alone.]]>
<![CDATA[Urgensi Dakwah dan Perencanaannya ]]>
<![CDATA[Abdullah Abdullah]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 1 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i1.240
<![CDATA[To achieve the objectives of da'wah, these general objectives must first be formulated into more operational and evaluated objectives. In addition, strategic planning, systematic organization, good implementation, orderly, directness, and well-managed supervision of the activities to be achieved are also needed. The administration of the indictment can run effectively and efficiently when it has been prepared and planned well in advance. With planning, the implementation of da'wah can run in a more directed and orderly manner, so that it can consider what activities should take precedence and which activities should be pursued. On this basis, the activities of da'wah can be ordered in such a way, step by step that leads to the achievement of the goals and objectives set. Planning also allows the selection of appropriate actions, in accordance with the situations and conditions that are actually faced at the time the da'wah is held.]]>
<![CDATA[Jurnalis Sebagai Dai di Media ]]>
<![CDATA[Munawir Haris]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 1 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i1.241
<![CDATA[In the current reformation era marked by the rise of mass media as a means of mass communication and a means of forming public opinion, preachers, missionary activists, and Muslims. A journalist should be able to use the mass media to do da'wah as a worship field. A journalist who utilizes the mass media, especially printed media, carries out his da'wah that can be called a preacher 'who preaches bil qalam. This da'wah is called the da'wah bil qalam which basically conveys information about God, about nature and about the hereafter, and the value of eternity of life. Da'wah bil qalam is da'wah through printed media. Given the advances in information technology that enable a person to communicate intensely and cause the message of preaching to spread as widely as possible, preaching through writing, absolutely makes use of advances in information technology. This is where the role of Muslim Journalists takes place of a preacher who spreads goodness to humans.]]>
<![CDATA[Pesan Dakwah Jefri Al-Bukhori di TV One ]]>
<![CDATA[Suharmoko Suharmoko]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 1 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i1.242
<![CDATA[The generation of rabbani is a generation of godliness and monotheism, and among them have resignation, patience and positive thinking. This understanding is often uttered by preachers such as Jefry al-Bukhari through various media including film and television shows. Jefry al-Bukhari uses TV media as a means simpler and more practical reason. Likewise movie, TV media is also an audiovisual media, meaning that it can be heard and seen at the same time. Most Indonesian television is used as the entertainment arena and the main source of information. In some areas, especially in Indonesia, many people spend their time watching television. If Islamic da'wah can utilize this media effectively, then automatically the spreading of da'wah will be wider and the religious impression it creates will be deeper. Actually television is a combination of radio and movie, because this media can deliver events in the form of live images with sound even with color when the event takes place. Therefore the movie deficiencies of its actuality can be covered up. In short, the uniqueness of radio and movie are gathered collectively in television and conversely the deficiencies in radio and film, on television are not found. Excluding the advantages contained in newspapers, or other printed medium that we can not find on this television. Currently, not a single second has passed without television shows both nationally and internationally with a variety of sophisticated communication devices. And there is not a single region that can be reached by this media. To the extent that this tool has transformed this big world into a large village (global village). In particular, Muslims in our country, however, have not been maximized to take advantage of this wasilah because it has been hit by the high cost that must be invested.]]>
<![CDATA[Kajian Analisis Wacana ]]>
<![CDATA[Novrizal Wendy]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 1 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i1.243
<![CDATA[This article titled "Muslims are not provoked" shows that Republika journalists interview those who do not support the burning of the Qur'an, they do not interview the pros at all with behavior that is initiated by the wishes of pastor Terrry Jones or even interviewing parties neutral one. Republika reporters wrote the opinions of Hasyim Muzadi and Amidhan at length and wrote the support of several groups without one interviewing parties outside the MUI. Despite the disapproval of the FPI, PGI, or KWI, Republika journalists were not written at all. So that readers do not know the reasons for their rejection. In the analysis of this article, Republika journalists seemed to want to show the influence of Islamic institutions such as the MUI and FPI which were considered to have a great influence in giving strong opinions about the burning of the Qur'an, so their opinions were expected to become a benchmark in taking the attitude and actions of the community in responding to the burning news of Al -Qur'an.]]>
<![CDATA[Generasi Rabbani ]]>
<![CDATA[Hamzah Hamzah]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 1 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i1.244
<![CDATA[Da'wah should see what is needed by Muslims. Da'wah in the midst of intellectual society in the sense that the level of human resources is quite high then the da'wah must be rational especially if the mad'unya stands on a completely secular understanding. Likewise, preaching in urban areas will be different from preaching in villages that happen to be grandparents and grandmothers with weak human resources, so preaching should not rely too much on logic and philosophy. In the midst of a fairly ordinary society would certainly be appropriate if the preaching in the form of interesting stories and do not require a lot of ratio in comprehending the contents of preaching. Until now the preaching media continues to experience development, in line with increasingly rapid technology, such as the rise of the internet, television, vcd, mp3, cellular, radio, magazines, and so on, which makes it easy to convey information in a short time and wide range, so effective and efficient. This is what is now used by many scholars to be used as media propaganda; by relying on the principles of effectiveness and efficiency, where in a missionary activity must try to balance the time and energy costs incurred with the achievement of the results, even if possible time costs and a little energy can obtain maximum results]]>
<![CDATA[PERDAMAIAN GEJOLAK PENCABUTAN IZIN RUMAH IBADAH DI BANTUL ]]>
<![CDATA[Enggar Wijayanto]]>;
<![CDATA[Wahidul Halim]]>;
<![CDATA[Faiq Tobroni]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 2 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i2.246
<![CDATA[Sometimes when a permit for house of worship is revoked in one religion, the issue that arises is intolerance from the majority religious interest groups towards minorities. This kind of impression has also been heard when there was a church license revocation in Bantul, where there was a narrative that the Muslim majority group was intolerant towards Christian minority groups. This research found that the revocation of the permit for places of worship was legality under statutory regulations, which in this case it is the Bantul Regent Regulation. Although indeed it is debatable. But at the very least, the use of state law as a consideration for revoking a religious place of worship is a strategy to avoid prolonged inter-religious conflict.]]>
<![CDATA[Ijtihad Teori Istem Jasser Audah ]]>
<![CDATA[Dikson T. Yasin]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 12 No 2 (2020): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.47945/tasamuh.v12i2.247
<![CDATA[Permasalahan klasik hingga saat ini, masih menimbulkan perbedaan pendapat adalah kemampuan adaptabilitas hukum Islam. Apakah hukum Islam bisa atau boleh diadaptasikan kedalam realitas kekinian atau harus diimplementasikan apa adanya sesuai tuntutan normatif tekstualnya. Akibatnya, persoalan hukum Islam selalu konfliktual dalam wacana sehingga tak ada titik temu dalam aplikasinya. Jasser Audah sebagai pemikir hukum Islam dalam bidang Maqashid Syari’ah lebih progres dalam memikirkan persoalan hukum. Menurutnya persoalan hukum termasuk salah satu persoalan kompleks yang dihadapi manusia modern saat ini. Sehingga menjadi penting untuk menghadirkan metode hukum baru, yang bercorak inter, multi, dan pluri-disiplin dengan melibatkan berbagai cara pandang disiplin keilmuan sosial, sains moderen dan humaniora kontemporer sebagai alat analisis keilmuan. Audah berharap upaya akademik ini akan berdampak luas pada upaya penumbuh kembangan nilai-nilai dan tujuan luhur keberagamaan era kontemporer dengan tantangan yang dihadapinya jauh berbeda dari abad-abad sebelumnya. Adapun rumusan masalah dari penelitian ini hendak menganalisis pendekatan sistem jasser Audah dalam merespon problem kontemporer.]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
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]]>
