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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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Situasi Politik Pemerintahan Dinasti Umayyah dan Abbasiyah Munawir Haris
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.v10i2.79

Abstract

At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads
Perkembangan Islam di Brunei Fikria Najtama
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.v10i2.80

Abstract

Brunei has existed since at least the 7th or 8th century. In the history mentioned Islam has come to Brunei since the 7th century, which at that time Brunei has become a center of trade. The king of Brunei Malay kingdom since Sultan Muhammad Shah (1383), is a Muslim sultan who leads the kingdom as well as religious leaders, and is responsible for upholding the implementation of religious teachings in the region. This paper will discuss the development of Islam and the dynamics of Malay politics, religion and traditions in Brunei Darussalam to the present, including how Brunei Islam can pass through the British colonial era with unique conditions, even as they respect Britain as the savior of their country. Brunei reached its heyday from the fifteenth to the seventeenth century at the time of the Bolkiah Sultan, who ruled the entire island of Borneo and the Philippine archipelago, before the arrival of European colonial nations. Together with Malaysia, Brunei was colonized by Britain, and since 1888 the Kingdom of Brunei is a British Commonwealth. After Malaysia Merdeka (1957), Brunei declared its independence on January 1, 1984 from Malaysia. Although not a vast country. Brunei is an Islamic state that plays an important role in maintaining Islamic values in society. This is the success of the mosque coaching program and the advancement of religious education as a top priority. The Malay Muslim Kingdom of Brunei Darussalam made Islam its national ideology to implement Sunni Islam (Ahlussunnah Waljamaah), to obey the king, and to live the life of Darussalam as a Malay nation In fact, all the activities of the kingdom and government rules serve to strengthen the existence of Islam. The threat of Islam that can disrupt the stability of the country is a radical movement. The government has banned sectarian Islamic sects such as al-Arqam and others, so that Brunei remains a Darussalam, a safe, prosperous country, and protected from disturbances and chaos.
Perkembangan Islam Arab Saudi Imam Wahyuddin
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.v10i2.81

Abstract

The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict
Perkembangan Islam di Indonesia Era Reformasi M Sauki
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.v10i2.82

Abstract

Islam in Indonesia has existed since in the 7th and became more widespread in the 13th. The success of Islam spread in Indonesia including the most dynamic with the method of cultural and political da'wah. Since the era of independence, Islam has grown rapidly. This paper aims to examine the existence of Islam in Indonesia today, with a review before the reform era and after reform. The Islamic movement can be said to be very influential on Indonesia's independence. This is evident from the role of Islamic organizations and parties. Despite its dominant influence, Islam did not become the official ideology of the Indonesian state after independence, as in the events of the Jakarta Charter, Islamic leaders preferred Pancasila as the principle of a pluralistic state. Uniquely, despite the predominantly Muslim population, Islam is not formally exposed in the system of government. After the Reform Era, many new Islamic parties and organizations were established. In Islamic conception, in general, reform is understood as ishlāh, which is in the ushul fiqh rules "keeping something good from the old and taking on the better of the new." Therefore, Islamic leaders are required to observe the global situation and its influence on Indonesia. Post reform also emerged a variety of radical Islamic organizations, terrorism, and movements that demand the implementation of Islamic law in all forms of order carried by certain Islamic movements, such as Hizbut Tahrir Indonesia and others. These problems make Islam a very sensitive issue: claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Such conditions precisely complicate the development of Islam in Indonesia that should consolidate and strengthen the interests of Islam. Furthermore, this condition is exacerbated also by the emergence of politicization and commercialization of Islamic identity in the context of da'wah, education and public media
Epistemologi Perspektif Islam dan Barat Syah Budi
TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Epistemology having relationship with philosophy can be likened to a tree with branches. Philosophical tree has branches in the form of sub-disciplines: philosophy of science, ethics, aesthetics, philosophical anthropology and metaphysics. Epistemology as a branch of philosophy of science is devoted to the sources of knowledge. To arrive at an understanding of Islamic epistemology, it is necessary to approach genetivus subyektivus, which puts Islam as a subject (Islam serve as subject/ benchmark think) and serve as the object epistemology (epistemology be used as a study). Epistemology as a result of the human mind does not intend to interpret Islam, but aims how to acquire knowledge, how the methodology of knowledge, the nature of knowledge and so on related to epistemology. Then by itself the Islamic epistemology are studying Islam itself, or in other words is epistemology according to Islam. The formula makes the difference between Islamic epistemology in general. Islamic epistemology in addition to the general epistemology is concerning revelation as a source of knowledge and inspiration. Epistemology generally assumes that the truth centered on humans because humans have the authority to determine the truth (knowledge). This paper attempts to compare epistemology in the Islamic world and the West.
Memahami Hakikat Hukum Islam Muhmmad Ahsan
TASAMUH: Jurnal Studi Islam Vol 11 No 2 (2019): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v11i2.161

Abstract

Islamic law is the legal system based of Islamic teachings. To understand the meaning of Islamic law, necessary to understand the terms associated with Islamic law: the sharia, fiqh, usul fiqh, and Islamic law itself. The Sources of Islamic law are the Qur'an and Sunnah which iquipped with the ratio used to perform ijtihad. In general, there are two scopes of Islamic law, i.e. ibadah (worship) and muamalah. The worship regulates human relationships with his God, while the muamalah regulates human relationships with one another. Islamic law has different characteristics from other legal systems. Among of these characteristics is a perfect, elastic, universal, dynamic, systematic, and ta'aqquli- ta'abbudi. Islamic law has some basic principles too, such as not to burden, defined in stages, and consider the welfare and overall justice.
Aspek-aspek Pembaruan Hukum Islam dalam Hukum Keluarga di Indonesia Fitriyani Fitriyani
TASAMUH: Jurnal Studi Islam Vol 11 No 2 (2019): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v11i2.162

Abstract

Islamic law reform is essentially contrary to something that already exists (existing) then undergo a qualitative change as a product of interaction in public life It could be argued that the process of law reform Islam is seen as something autonomous, but he also interacts with other elements in society that occurred interdependent. Therefore, the concept of renewal of Islamic law requires adaptatif stance with social conditions in which it interacts. In this case, the realization of the principle of al-muhafadzah 'ala al-qadim wa al-Salih al-akhdzu bi al-jadidi al-ashlah (maintaining the old one if it is still good and accept the new or changed if it is considered better), became a necessity. Within the framework of family law reform Indonesia, Islamic law meempunyai a very important role and strategic. Said, because the family law of Islam. in addition to recognized as a source of juridical law, also has universal principles and in accordance with the personality of the Indonesian nation. In fact, sociologically Islamic family law has taken root and become law who live in the midst of the majority of Indonesian people. Renewal of Islamic law in the context of family law Indonesia includes four categories, namely; jurisprudence, fatwa, jurisprudence and legislation.
Concepts of Qath and Zhann a Qur’ani and Hadisi Study Munawir Haris
TASAMUH: Jurnal Studi Islam Vol 11 No 2 (2019): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v11i2.163

Abstract

Al-Qur’an telah disepakati oleh seluruh umat Islam sebagai sumber utama dan terutama dalam Islam, sedang hadis merupakan sumber kedua setelah Al-Qur’an.Ternyata dalam memahami ayat-ayat Al-Qur’an tidaklah gampang dan memerlukan penjelasan-penjelasan.Dalam hal memberi penjelasan terhadap ayat-ayat tersebut, yang paling berwenang adalah Nabi Muhammad Saw. Penjelasan Nabi Muhammad Saw. itu ada yang berbentuk pasti (qath’i) hingga tidak memberi kemungkinan pemahaman lain. Di samping itu ada pula yang dijelaskan dalam bentuk masih memerlukan perincian dan memberi kemungkinan pemahaman yang berbeda (zhanni). Karenanya, tulisan ini akan berusaha mengemukakan kedua hal tersebut dengan pendekatan Al-Qur’an (qur’ani) dan pendekatan hadis (hadisi).
Poligami; antara Tuntunan Syara’ dan Problem Sosia Zulyadain Zulyadain
TASAMUH: Jurnal Studi Islam Vol 11 No 2 (2019): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v11i2.164

Abstract

In Islam, polygamy is allowed in based on QS. Al-Nisa, verse 3. However, in the same sura, which is in paragraph 129, stated that " And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]" in QS. Al-Nisa, verse 129, Allah swt gave a warning that the husband will not be able to do justice to their wives, which is a prerequisite for fair treatment of polygamy. Basically, polygamy can not be banned in general, for both Islamic law and positive law in Indonesia allows polygamy with strong reasons, there is permission from his wife, unable to do justice to the wives. And within reason and certain conditions must obtain permission from the court. This article will be discribe about polygamy in Palopo city.
Pornografi dan Pornoaksi Persfektif Hukum Islam Shohibul Adib
TASAMUH: Jurnal Studi Islam Vol 11 No 2 (2019): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v11i2.165

Abstract

The progress of science and technology that can not be avoided, print and electronic media and the potential to contribute greatly to the spread of the problem and pornoaksi and pornografi. The results of this study show three subjects. First, in the 16th century, the roots of pornography in the Western world is considered as a balance between the political and sexual. Pornography share the progress with the development of civilization and modern technology. Second, the discussion of the perspective of Islamic law against pornography use two approaches, namely the normative and juridical approach. From the normative refers to the two main sources of Islam, namely the Qur'an and Sunnah to see the Quranic verses and hadiths of the Prophet related to pornography. While the juridical explanation will refer to the MUI fatwa and the Law of the Republic of Indonesia No. 44 2008 on pornography. Third, pornography and porno-action perspective of Islamic law are forbidden, it is clearly a normative based on several verses in the Qur'an. And some of the traditions of the Holy Prophet are strictly prohibited.

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