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TASAMUH: Jurnal Studi Islam
Published by Institut Agama Islam Negeri Sorong
ISSN : 20866291     EISSN : 24610542     DOI : 10.47945
Core Subject : Religion, Education, Social,
Religion Education Languange, Linguistic, Communication & Media Social Sciences Other
focuses on social and religious issues using interdisiplinery perspective, especially in Islamic studies.
Arjuna Subject : Umum - Umum
Articles 208 Documents
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Dakwah Sebagai Ujung Tombak Penanganan Radikalisme Agama di Indonesia Muhammad Said
TASAMUH: Jurnal Studi Islam Vol 10 No 1 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i1.69

Abstract

Radicalism in Islam gives depict about the existing of group that exclusive and militant. The attitude without compromise, not respect other people who different faith and crude are “the truth” that they chose. They do not care the destructive reason of their action. Moreover, they do the crude by the naming of religion whereas they are not well confessor of religion. Look at this problem, the writer feels to obligate to reflect back, why Islam is the religion “rahmatan lil ‘alamin”, the religion that loved the peace is becoming the object of all the disturbance action in radical sight. There are two factors of arisen Radical Islam in Indonesia. The first internal factor occurs because the existing of diversion the religion norms. Secondly, external factor for the Muslim whether is occurred by controller or hegemony from western does not support toward applying of Islamic law in the life. The obligation of the rule and public organization of preaching in Indonesia for together handles the radicalism problem of religion so that the goal of preaching to share the conciliation messages, Islam as the welfare religion and the mercy can realize for all the people.
Generasi Rabbani Noval Maliki
TASAMUH: Jurnal Studi Islam Vol 10 No 1 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i1.70

Abstract

The obligation of preaching is essential for all the Muslim that is appropriated by the capability and proficiency every Muslim because the meaning of religious preacher generally is every Muslim or Muslim women of Mukallaf, the obligation attaches and does not separate from the mission as the Muslim. Moreover, for special meaning are they taking special proficiency (mutakhassis) in Islam religion recognized as Islamic teacher. Then, in conveying the preaching, the religious preacher wants the preaching material that was message conveyed by the religious preacher to mad’u that includes the truth and kindness for the people that source from al-Quran and Prophet Muhammad (Hadis) covered faith, Islamic law, and behavior with kinds of knowledge that achieved by him. Nevertheless, in conveying the preaching material, a religious preacher must determine the media to be used; it is able in oral, written, portrayal, audio visual and behavior. The awareness will be importance of media of preaching in conveying the preaching material to get the preaching’s goal. So that, many religious teachers have taken advantage the media of television as the facility in distributing the preaching. One of the religious teachers is Jefri al-Bukhori. He introduces as massive message of preaching in Rabbani generation through television. The Rabbani generation is the generation who believes and Islamic theology, and between of those trusting in God, patience, and positive thinking. To get this matter, it is needed the role and active parents and family’s role to be always train, giving guiding and presenting the environment for the children that always full of Islamic condition
Drama Sebagai Media Dakwah Iqbal Dawami
TASAMUH: Jurnal Studi Islam Vol 10 No 1 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i1.71

Abstract

Realization of preaching does not only attempt to increase the understanding in behavior and perspective but also to aim the broader target. By the complicated problem of preaching, preaching must be role to aim toward implementation of Islam more overall and share the kinds of life aspect. The preaching media is used for religious teacher to convey the preaching’s messages must be appropriate with condition of society. This matter causes the media of traditional preaching still existing in the center of modern media for present day. One of the traditional preaching media is still used until present day as drama. By drama, preaching can have sent well by the words or face expression. Actualization of preaching’s mission through drama or theater is combination between the art and preaching, so that in developing to aim based on the rules of Islam. Hence, the using of drama as preaching media is really effective because through the locution, movement and action that bundle in a performance of drama so that the preaching’s messages can be sent to the society and it can be as spectacle and the a beneficial guide.
Kesabaran dan Kesehatan Mental dalam Bimbingan Konseling Islam Najamuddin Najamuddin
TASAMUH: Jurnal Studi Islam Vol 10 No 1 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i1.72

Abstract

Every human must be able to balance between intellectual intelligence and emotional intelligence. Emotional intelligence is measured of the ability to control the emotion and to refrain. In Islam, the ability of controlling the emotion and patience are mentioned the patience. Patience demands patience in the face of something difficult, heavy, and bitter, to be accepted and faced with full responsibility. Nowadays, patience is understood by many people to aim toward passive nature of patience, in meaning of resigning does not do anything when faced with problems. While in Islamic view, patience means to be strong, to stand firm, or not to despair when facing obstacles, and to keep trying maximally. In addition, someone’s mental health is the ability to adjust to the circumstances encountered, can utilize all the potential and talent as much as possible and bring to the harmony in life must also be considered. Meanwhile, Islamic counseling is a process of providing assistance to individuals to realize again its existence as a creature of God who should live in harmony with the provisions and instructions of God so as to achieve happiness in the world and in the afterlife. Urgency of preaching with the concept of patience that preaching can help clarify and illuminate the mad'u about how patience is consistent with the Qur'an and hadist. The existing of preaching is so that the mistake in understanding the patience can be reduced. The problematic society today is not only about material issues, but also about psychological problems. So, between patience, mental health and counseling Islam must be framed in preaching
Sejarah Perkembangan Islam di Iran Muhammad Rais
TASAMUH: Jurnal Studi Islam Vol 10 No 2 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i2.73

Abstract

In the 1935 the name of Persia was succeeded by Iran, and then in Revolution 1979, Iran was became Islamic Republic of Iran state (al-Jumhuria al-Islamia Iran). Ayatullah Khomeini as revolutionary leader and Syiah figure was successfully lead the Iran State to fuse between modern and al-Imam conception (Imamiyah). The paper will describe the existence of Islam in history of Iran before and after Iran Revolution in 1979. The development of Islam in Iran more related to the Syiah that dominated in population, politics, social order, and so forth. Iran population (in 2000) amount to 159.051.000 people, that 93% is Syiah, 5% Sunni, and 2% the others. It means the number of Syiah population that juridical Iran as Islamic State of Syiah. Therefore, to know about the history of Islam in Iran, we must to understand of the Syiah. In other word, the development of Islam in Iran is related to the development of Syiah in Iran, because of prescribed by the rules of qanun (legal statute of Iran) after Iran Revolution (1979) was based on mazhab Syiah, is Wilāyat al-Faqīh. However, upon Ayatullah Khomeini death, on June 3rd 1989, after Gulf War, Ali Khomeini successes to the government. Under his government, Ali Khomaeini which involves the ulama reforms the characters of liberal Western to Islamic in social order of society
Sejarah Perkembangan Islam di Turki Fathur Rahman
TASAMUH: Jurnal Studi Islam Vol 10 No 2 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i2.74

Abstract

Over the hundreds of years, Islam have been growing rapidly in Turkey. Although the majority of its people are Muslims, in its development, Turkey became a republic with a secular democratic state system. In this paper will be reviewed the history of Islamic development in Turkey, including developments in the reform era that makes Turkey as it is today, the country that constructs Islam as a rational and scientific religion.The history of Turkey is divided into five periods. The first period, ie in 1299-1402, begins with the founding of the Ottoman empire. The Second Period, 1402-1566, is marked by royal restoration. The third period, 1566- 1699, was marked by the Ottoman ability to defend its territory. The fourth period, the year 1699-1838, marked degan gradually subside of the kingdom then experience more progress. The fifth period, 1839-1922, was marked by a cultural revival and Turkey became a republic, and it was no longer a system of government based on empire, dynasty, or caliphate as it had been for centuries. Mustafa Kemal established Turkey as a secular modern state based on its disappointment with the previous Caliphate system. In the latter period also called the contemporary era, although acknowledged as a secular republic, the Turkish government supports the implementation of Friday prayers in the mosque as a form of social discipline. Likewise, fasting to build patience and patience, and paying zakat encourages one's generosity, the birth of Islamic parties; moral enforcement and social justice; banning polygamy and divorce decisions must be made in court; equal rights of women and men in education, work, and in politics—in 1934 women were given the right to be nominated in national elections.
Proses Islamisasi, Perkembangan, dan Eksistensi Islam di Perancis Suparto Iribaram
TASAMUH: Jurnal Studi Islam Vol 10 No 2 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i2.75

Abstract

This paper will describe the historical development of Islam in France, including its existence and problems as a minority. The process of Islamization has long been rising in France, because the French people themselves have long been in contact with Islam, precisely since Islam entered in the 8th century, for about 40 years in the southern part of France, namely the transition period of power from the Umayyad Dynasty to the Dynasty Abbāsiyah. Furthermore, though hampered by the Crusades and expansion, the Islamization process in France explicitly began in 1830, when Muslim immigrants came to bring their commodity to France, when the era of North African colonization began. Since that time the population of Muslims in France experienced significant developments. The number of Muslims in France in 2005 has reached 5,000,000 people and there are about 2,500 mosques; the majority of them are from North Africa Sunni. However, the problems faced by French Muslims today are the marginalization of such regulations as the ban on jilbab (hijab), the existence of negative prejudices and fear of terrorism and radicalism
Akar Historis dan Perkembangan Islam di Inggris Syah Budi
TASAMUH: Jurnal Studi Islam Vol 10 No 2 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i2.76

Abstract

This paper will reveal the historical roots and Islamic development in British. The discussion covers various areas of study pertaining to historical situations. The study tends to focus on the search for the historical roots of Islam in the 7th to 15th and 16th-17th centuries, and also the development of Islamic institutions in British contemporer.The historical roots of Islam in Britain have existed since the discovery of several coins with the words 'laa ilaaha illallah' belonging to the King of Central England, Offa of Mercia, who died in 796. The history records that this Anglo Saxon King had trade ties with the peoples Muslim Spain, France and North Africa. In addition, also found in the 9th century the words 'bismillah' by Kufi Arabic on Ballycottin Cross. Indeed, in the eighth century history has noted that trade between Britain and the Muslim nations has been established. In fact, in 817 Muhammad bin Musa al-Khawarizmi wrote the book Shurat al-Ardhi (World Map) which contains a picture of a number of places in England. In the 12th century, when the feud with Pope Innocent III, King John established a relationship with Muslim rulers in North Africa. Later, in the era of Henry II, Adelard of Bath, a private teacher of the King of England who had visited Syria and Muslim Spain, translated a number of books by Arab Muslim writers into Latin. The same is done by Danel of Marley and Michael Scouts who translated Aristotle's works from Arabic. In 1386 Chaucer wrote in his book prologue Canterbury of Tales, a book that says that on the way back to Canterbury from the holy land, Palestine, a number of pilgrims visit physicists and other experts such as al-Razi, Ibn Sina and Ibnu Rusyd. At that time Ibn Sina's work, al-Qanun fi al-Tibb, had become the standard text for medical students until the seventeenth century.The development of Islam increasingly rapidly era after. In 1636 opened the Arabic language department at the University of Oxford. In addition, it is well known that the English King Charles I had collected Arabic and Persian manuscripts. In the era of Cromwell's post civil war, the Koran for the first time in 1649 was translated in English by Alexander Ross. In the nineteenth century more and more small Muslim communities, both immigrants from Africa and Asia, settled in port cities such as Cardif, South Shield (near New Castle), London and Liverpool. In the next stage, to this day, Islam in Britain has formally developed rapidly through the roles of institutions and priests, and the existence of Islam is also widely acknowledged by the kingdom, government, intellectuals, and the public at large
Pengaruh Peradaban Islam Terhadap Dunia Barat Muh Huzain
TASAMUH: Jurnal Studi Islam Vol 10 No 2 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i2.77

Abstract

The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
Islam di Thailand Sanurdi Sanurdi
TASAMUH: Jurnal Studi Islam Vol 10 No 2 (2018): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v10i2.78

Abstract

In the history Islam has existed in Thailand since the 13th century. Muslims have been active in trade and administration in the Thailand kingdom. However, in its development, as a minority, there was conflict due to discrimination and intimidation. In 2000 the percentage of religion in Thailand was Buddhist (95%), Islam (4%), Christian (0.6%), and other religions (0.4%). This paper seeks to examine the existence of Islam and the problems of Muslims as a minority in Thailand. In general, the Muslim population in Thailand is divided into two groups, namely Malay Muslims and Thai Muslims. The majority of Muslims are in the Southern part of Thailand, especially in Pattani area so they are often referred to as Muslim Patani Darussalam or Patani Raya which is closer to Malay. While the Thai Muslims are in the Middle and North that includes the descendants of Iranian Muslims, Champa, Indonesia, India, Pakistan, China, and Malay. Problems faced by Muslims in Thailand are more commonly experienced by Malay Muslims or Pattani in southern Thailand. They are regarded as Khaek (guests or foreigners), a negative prejudice. Malay language and names are prohibited from being used in public institutions, such as schools and government agencies. This resulted in the emergence of Pattani's reaction and resistance to the part of Southern Thailand to obtain special autonomy, even to separatists. Finally, in early 2004 there were several incidents and riots occurring in Southern Thailand, especially in Narathiwat, Yala, and Pattani. This conflict occurs because the demands of the separatist movement and the government act hard against them in militaristic ways, on the other hand people are also dissatisfied with government discrimination as well as violence actions separatist movement. This is exacerbated and worsened by USA intervention in the conflict under the pretext of fighting Islamic separatist violence.

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