Garuda - Garba Rujukan Digital

Article Per Year (5 Year)

All

Islam Realitas: Journal of Islamic and Social Studies

Islam_realitas
Website

Published by Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

ISSN : 24771201 EISSN : 24771309 DOI : https://www.doi.org/10.30983/islam.realitas

Core Subject : Religion, Social,

Religion Social Sciences

Islam Realitas: Journal of Islamic and Social Studies is an international journal published by the State Islamic Institute of Bukittinggi, West Sumatra, Indonesia. It specializes in research on Islamic and social problems from a range of disciplines and interdisciplinary fields. The interdisciplinary approach in Islamic studies is used as a method to discuss and find solutions to contemporary problems and social issues. The topic covered by this journal includes fieldwork studies with different viewpoints and interdisciplinary studies in sociology, anthropology, education, politics, economics, law, history, literature, and others. The editorial team invites researchers, scholars, and Islamic and social observers to submit research articles that have never been published in the media or other journals.

Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)

Articles 8 Documents

Search results for , issue "Vol 5, No 2 (2019): December 2019" : 8 Documents clear

The Role of Prophet Muhammad on Women Emancipation in Mecca Period Shidqy Munjin; Ihsan Kamaludin
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Islam as one of the religions in the world has several types of social interaction. The way of interaction is called silaturahmi, one of the most pivotal topics in it is communication among Moslem start from Prophet Muhammad spread the Islamic values including in terms of social treatment to others. This article focuses on Prophet Muhammad endeavor for women’s emancipation, the struggle begins with the Mecca period until he died. The studying aim is to find out in-depth the prophet Muhammad method and the impact of a social system in there. The method used in this study is descriptive qualitative research expected to be able to reveal qualitative information with description-analysis using the strategy used in this research is a case study. The result indicates the guidance and awareness of women emancipation through the prophet Muhammad strategies pose a huge impact on belief in improving women position in society using the thoughts of feelings and actions in accordance with the teachings of religion in the context of Islam the teachings of revealed Book “ the Quran and the Sunnah”.Islam sebagai salah satu agama yang memiliki beberapa tipe interaksi sosial. Cara interaksi tersebut dikenal dengan istilah silaturahmi, salah satu topik paling utama di dalam komunikasi antara muslim dimulai semenjak Nabi Muhammad menyebarkan nilai keislaman termasuk dalam hal perlakuan sosial kepada orang lain. Artikel ini fokus kepada upaya Nabi Muhammad dalam emansipasi perempuan, usaha tersebut dimulai pada periode Mekah hingga ia meninggal. Penelitian ini bertujuan untuk memahami metode Nabi Muhammad dan dampaknya terhadap sistem sosial pada masa tersebut. Metode yang digunakan adalah penelitian kualitatif yang diharapkan mampu untuk mengungkap informasi kualitatif dengan analisa deskriptif menggunakan cara studi kasus. Hasil penelitian ini menunjukan bahwa bimbingan dan kepedulian terhadap emansipasi perempuan melalui strategi Nabi Muhammad memberikan dampak yang signifikan dalam peningkatan posisi perempuan di dalam masyarakat menggunakan pemikiran dan tindakan yang sesuai dengan ajaran agama Islam yaitu “Al-Quran dan Sunnah”.

New Concept of Ignorance: An Islamic Epistemological Approach to The Story of Moses as Relevant Reference for Contemporary Ulama D.I. Ansusa Putra
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

The understanding of knowledge in the Islamic literature is more focus on the conception of knowledge itself, such as the epistemology of ma'rifah al-Ghazali, the epistemology of Islamic science Syed Nuqaib al-Attas, and the epistemology of the Qur’an Fazlur Rahman. This article is different from the previous concept that looks at knowledge from its antonym, Ignorance (Jahiliyyah). Ignorance is the important topic of socio-religious in the Qur’an which creates new understanding in Islamic epistemological construction. This article argues that in the Qur’an antonimical perspective, Ignorance is the antonym of the word "Islam". Here, Islam has not only seen as a religious institution. Islam is the knowledge itself which full of goodness and good perspective. While Ignorance is the absence of knowledge which at the same time as a source of everything contrary to Islam as knowledge. This statement would affect the epistemological construction of science as a whole and creates a new concept in seeing Islam and everything related to it. This article analyzes the verses of the Moses story in the Qur’an through what author call the antonymy interpretation method. It mean, interpreting the Qur’an about the knowledge through the antonym of the knowledge itself, that is nescience, ignorance and idiocy. The results of this study do not emplace the ulama as guardians of religious authority as understood today, but the ulama are groups of people who have capabilities in the structuring of Islam as knowledge.Pemahaman pengetahuan dalam khazanah Islam lebih menitikberatkan pada konsepsi pengetahuan itu sendiri, seperti epistemologi ma’rifah al-Ghazali, epistemologi keilmuan Islam Syed Nuqaib al-Attas, dan epistemologi al-Qur’an Fazlur Rahman. Berbeda dari sebelumnya, artikel ini melihat pengetahuan dari antonimnya yaitu Ignorance (Jahiliyyah). Ignorance merupakan topic sosio-religi penting dalam the al-Qur’an yang melahirkan pemahaman baru dalam bangunan epistemologi Islam. Artikel ini berargumen bahwa dalam perspektif antonimimitas al-Qur’an, Ignorance adalah antonym dari kata Islam. Di sini, Islam tidak hanya dipandang sebagai institusi agama. Islam adalah pengetahuan itu sendiri yang penuh kebaikan dan cara pandang yang baik. Sebaliknya, Ignorance merupakan ketiadaan pengetahuan yang di saat yang sama merupakan sumber dari segala perilaku yang bertentangan dengan Islam pengetahuan. Pernyataan ini akan mempengaruhi bangunan epistemologi ilmu secara keseluruhan dan melahirkan konsep baru dalam melihat Islam dan segala yang berhubungan dengannya. Artikel ini menganalisis ayat-ayat kisah Musa melalui sebuah metode penafsiran lawan kata atau yang penulis sebut sebagai metode penafsiran antonimi. Artinya, menafsirkan al-Qur’an mengenai pengetahuan melalui lawan kata dari pengetahuan itu, yaitu ketidaktahuan, ignoran dan kebodohan. Hasil penelitian ini tidak menempatkan ulama sebagai penjaga otoritas agama sebagaimana yang dipahami saat ini, tetapi ulama adalah kelompok masyarakat yang punya kapabilitas dalam strukturalisasi Islam sebagai pengetahuan.

Comparative Study of Religious Understandings of Persatuan Umat Islam (PUI) and Al-Irsyad Al-Islamiyyah (Review of Similarities and Differences in Building Ukhuwah Islamiyah) Tatang Hidayat; Udin Supriadi
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

The phenomenon of the diversity of religious understandings of Islamic mass organizations in Indonesia promotes a variety of attitudes in the midst of society. The purpose of this study was to analyze the results of a comparative study of religious understanding of Persatuan Umat Islam (PUI) and Al-Irsyad al-Islamiyyah reviewing the similarities and differences in building ukhuwah Islamiyah. This study employed a qualitative approach and a descriptive method. In relation to the data collection techniques, this study employed several techniques such as interviews, observation, and documentation study. Furthermore, the collected data were analyzed using a descriptive analysis. Based on the results of the study, it is obvious that the historical background of the establishment of PUI and Al-Irsyad was definitely different with each other. PUI was established as a result of blending the two different Islamic organizations. On the other hand, al-Irsyad was established as the continuation of the former organization called Jamiatul Khair. With respect to the faith understandings, both PUI and al-Irsyad adopted the same understanding, Aqidah ahlus Sunnah wal Jama'ah. In the realm of worship practices, PUI adopted the understanding of the Shafi'i schools of thought, while Al-Irsyad al-Islamiyyah referred directly to the Qur'an and the Sunnah through the understanding of their scholars. In addition, in understanding Tasawwuf, PUI provided flexibility to each individual in regard to the tarekat involvement, while Al-Irsyad al-Islamiyyah in principle did not adopt the concept of Tasawwuf. Al-Salam, Ishlah al-Samaniyah, santri asromo, santri lucu and intisab were considered as a series of unique concepts adopted by PUI. On the other hand, the initial basic principle of the Al-Irsyad Al-Islamiyyah movement was to realize equality in the lives of fellow Muslims based on the understandings as postulated within the Quran and the Sunnah, and to remove the innovation practices (bid'ah) in terms of the faith as stated in the mabadi of Al-Irsyad. In terms of the charitable efforts, these two organizations put more concern primarily on the realms of religion, education, economy, and social. Therefore, as the implication of this issue, the society will behave wisely in regard to the differences in Islamic understandings of Islamic mass organizations in the midst of society.Fenomena beragamnya paham keagamaan organisasi massa Islam yang ada di Indonesia menimbulkan beragam sikap di tengah-tengah kehidupan masyarakat. Tujuan penelitian ini untuk menganalisis hasil studi komparasi pemahaman keagamaan Persatuan Umat Islam dan Al-Irsyad al-Islamiyyah tinjauan persamaan dan perbedaan dalam membangun ukhuwah Islamiyah. Penelitian ini menggunakan pendekatan kualitatif dan metode deskriptif. Teknik pengambilan data dengan wawancara, observasi dan studi dokumentasi. Data-data yang sudah diperoleh kemudian dianalisis melalui analisis deskriptif. Berdasarkan hasil penelitian, terdapat perbedaan sejarah berdirinya PUI dan Al-Irsyad. PUI terlahir dari gabungan 2 ormas Islam yang berbeda, adapun Al-Irsyad terlahir dari ormas Jamiatul Khair. Dalam pemahaman ‘aqidah, PUI dan Al-Irsyad sama-sama menganut paham ‘aqidah Ahlus Sunnah wal Jama’ah. Dalam pengamalan ibadah, PUI mengadopsi pemahaman madzhab Syafi’i rahimahullah, adapun Al-Irsyad al-Islamiyyah merujuk langsung kepada al-Qur’an dan Sunnah melalui pemahaman ulama mereka. Dalam pemahaman Tasawuf, PUI memberikan keleluasaan kepada pribadi masing-masing untuk mengikuti tarekat manapun, adapun Al-Irsyad al-Islamiyyah secara pemahaman tidak mengadopsi konsep tasawuf. PUI memiliki prinsip khas yakni konsep al-Salam, Ishlah al-Samaniyah, santri asromo, santri lucu dan intisab. Adapun prinsip pokok awal gerakan Al-Irsyad al-Islamiyyah yakni mewujudkan kesetaraan dalam kehidupan sesama muslim berdasar pemahaman yang bersumber dari al-Quran dan sunnah, menumpas praktik bid’ah dalam hal akidah sebagaimana yang tercantum dalam mabadi Al-Irsyad al-Islamiyyah. Dari segi amal usaha kedua ormas ini memiliki kesamaan dalam bidang keagamaan, pendidikan, ekonomi, dan sosial. Implikasinya dalam menyikapi perbedaan paham keagamaan ormas Islam di tengah-tengah masyarakat akan semakin bijaksana.

Syrian Muslim Refugees in Malaysia: The Narratives and Survivability Atika Shafinaz Nazri; Kartini Aboo Talib @Khalid; Nidzam Sulaiman
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

The humanitarian crisis in Syria has impacted the instability in various aspects of security as many as six million of its people have been resettled in foreign countries, including Malaysia. In the survival of protecting themselves, there are obstacles and difficulties encountered in new places. Concerning this matter, the primary purpose of this study sheds light on which elements in the human security paradigm affected Syrian refugees’ survivability in Malaysia. This study was a case study using a qualitative approach. We conducted in-depth interviews with two Global Peace Malaysia (NGOs) officers, three Syrian refugees and participant observations around Kajang, Cyberjaya, Ampang, and Shah Alam. Our findings show the survival patterns experienced by Syrian Muslim refugees in Malaysia in the context of human security, which includes personal, political, economic, and community. To protect the refugees’ social security, precisely, we would like to suggest the Government of Malaysia come up with an individual action plan to address the refugee-related issues. Also, we recommend the NGOs provide a channel to lodge complaints and psychiatry aid to the refugees, aside from focusing on food, health, and education.Krisis kemanusian di Syria telah memberi impak ke atas ketidakstabilan dari pelbagai aspek keselamatan sehinggakan enam juta lebih daripada rakyatnya menjadi pelarian di negara-negara luar termasuk berada di Malaysia. Dalam survival untuk menyelamatkan diri terdapat pelbagai halangan dan kesukaran yang perlu dihadapi di tempat baharu. Justeru, permasalahan utama kajian ini adalah untuk mengenal pasti elemen keselamatan insan ya ng manakah terjejas dalam survival pelarian Syria di Malaysia? Kajian menggunakan reka bentuk kajian kes menerusi pendekatan kualitatif. Kaedah temu bual mendalam bersama dua orang pegawai NGO Global Peace Malaysia, tiga orang pelarian Syria dan pemerhatian turut serta di sekitar Kajang, Cyberjaya, Ampang dan Shah Alam telah dijalankan. Dapatan kajian menunjukkan bentuk-bentuk survival yang dialami oleh pelarian Syria di Malaysia dalam konteks keselamatan insan adalah melibatkan personal, politik, ekonomi dan komuniti. Dalam melindungi keselamatan insan pelarian, kajian menyarankan agar Kerajaan Malaysia menyediakan satu pelan tindakan khas untuk mengendalikan isu-isu berbangkit mengenai pelarian agar tidak wujudnya penganiayaan terhadap mereka. Kajian turut mencadangkan kepada NGO selain dari bantuan makanan, kesihatan dan pendidikan, NGO boleh menumpukan kepada dua lagi bahagian iaitu menyediakan saluran untuk membuat aduan dan bantuan psikatari.

The Islamic Fundamentalism Based on Karen Armstrong's Perspective and Its Implications for The Identification of Fundamentalism Groups in Indonesia Neli Rahmah; Nelmaya Nelmaya
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

One of the developments at the end of the twentieth century was the emergence of a militant piety popularly called "fundamentalism" in each religious tradition. This term was also used to indicate a new movement in the Islamic revival. Karen Armstrong stated three characteristics of the fundamentalism movement, including Islamic fundamentalism. First, the movements of ideology and theology came of the fear. Second, these movements were not old things, but they were modern, innovative and modernizing movements. Third, the fundamentalism groups had a textual understanding of religion. Armstrong's perspective on Islamic fundamentalism had implications for the Islamic Defenders Front (FPI) and the Indonesian Mujahidin Council (MMI) which could be identified as Islamic fundamentalism groups in Indonesia. The mainspring of the emergence of FPI and MMI was as the response (read: fear) to foreign forces that threatened and made Muslims suffered for a long time. The forms of movements and actions of FPI and MMI were so organized and used the spirit of the masses to respond to actual problems in the community that were sometimes missed by the authorities. As well as the interpretation of the concept of amar ma'ruf nahi munkar was promoted by FPI and the affirmation of MMI related to the prohibition on the use of logical reasoning in text interpretation. Those facts made these two groups legitimate as fundamentalism groups within the framework of Karen Armstong's analysis. Salah satu perkembangan pada akhir abad kedua puluh adalah munculnya di setiap tradisi agama sebuah kesalehan militan yang secara populer disebut “fundamentalisme”. Istilah ini juga dipakai untuk menunjukkan sebuah gerakan baru dalam kebangkitan Islam. Karen Armstrong membuat tiga karakteristik gerakan fundamentalisme, termasuk di dalamnya fundamentalisme Islam. Pertama, ideologi dan teologi gerakan ini berakar dari ketakutan. Kedua, gerakan-gerakan ini bukanlah sebuah hal kuno yang datang dari masa lampau, mereka adalah gerakan modern, inovatif dan memodernkan. Ketiga, kelompok fundamentalisme memiliki pemahaman agama secara tekstual. Perspektif Armstrong tentang fundamentalisme Islam ini berimplikasi pada Front Pembela Islam (FPI) dan Majelis Mujahidin Indonesia (MMI) yang dapat diidentifikasi sebagai kelompok fundamentalisme Islam di Indonesia. Raison d’etre FPI dan MMI yang hadir sebagai respon (baca: ketakutan) atas kekuatan-kekuatan asing yang mengancam dan membuat umat Islam mengalami penderitaan panjang; bentuk pergerakan dan aksi FPI dan MMI yang begitu terorganisir dan menggunakan semangat massa untuk merespon permasalahan-permasalahan aktual di masyarakat yang terkadang luput oleh aparat; serta penafsiran konsep amar ma’ruf nahi munkar yang diusung oleh FPI dan penegasan MMI terkait larangan penggunaan nalar dalam interpretasi teks, membuat kedua kelompok ini sah sebagai kelompok fundamentalisme dalam kerangka analisis Karen Armstong.

Tablighi Jamaat, An Islamic Revivalist Movement and Radicalism Issues Sukron Mamun
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This article discusses Tablighi Jamaat as Islamic transnational movement that emerged in the early 20th century and attracted a great attention post nine eleven in America. One of the interesting that invite debate among scholars is that Tablighi Jamaat is a part of radicalist movements or terrorist groups or only an Islamic missionary movement. Those debates are related to the existence of Tablighi Jamaat around the world. Moreover, it can be said that every country in the world have settled by Tablighi Jamaat. American Foreign Council report shows that tablighist is estimated 50 to 80 million people. The numbers have invited suspicion of policy maker from many countries, particularly on radicalism issues. Discussion on this article based on basic questions on who are Tablighists, their aims and their activities. However, the main purpose of this article to show how scholars argue on the existence of Tablighi and possibility on Tablighi Jamaat involvement on radicalism actions. This study based on library research and direct observation on Tablighi in Central Java dan East Java.Artikel ini mendiskusikan Tablighi Jamaat sebagai gerakan Islam transnasional yang muncul pada awal abad ke-20 dan menyita perhatian setelah peristiwa nine eleven (9/11) di Amerikan. Salah satu hal yang menarik dan mengundang perdebatan di kalangan ilmuwan adalah apakah Tablighi Jamaat merupakan bagian dari gerakan atau kelompok radikalis atau bahkan teroris, atau sebatas gerakan keagamaan belaka. Perdebatan-perdebatan tersebut terkait dengan keberadaan Tablighi Jamaat di berbagai Negara di seluruh dunia. Bahkan, dapat dikatakan bahwa setiap Negara telah terjamah oleh keberadaan Tablighi Jamaat. Dewan Amerika Luar Negeri menunjukkan bahwa diperkirakan ada 50 hingga 80 juta tablighis di seluruh dunia. Jumlah tersebut tentu mengundang kekhawatiran para pengambil kebijakan di berbagai negera, khususnya terkait dengan isu radikalisme. Diskusi dalam artikel ini berdasarkan pada pertanyaan-pertanyaan mendasar siapa sebenarnya Tablighi Jamaat, tujuan dan aktivitas mereka. Namun, tujuan utama dari artikel ini adalah untuk menunjukkan argument-argumen para ilmuwan mengenai keberadaan Tablighi Jamaat dan kemungkinan Tablighi Jamaat terlibat dalam aksi-aksi radikalisme. Kajian ini didasarkan pada kajian kepustakaan dan obersevasi langsung penulis, khusunya di wilayah Jawa Tengah dan Jawa Timur

Contesting Religious Family Rights: Muslim and Hindu Women’s Land Ownership in Java and Bali Achmad Fawaid; Busro Busro
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This article depicts issues of the connection between women’s status and their roles in landownership in Java and Bali. In Java, for example, despite the fact that they are fortified by family law, just around one-third of land ownership belongs to women. In Bali, the Hindu women need to comply with the standard law in which they deal with a dilemma between their privileges and their reliability towards their families, networks, and culture. The absence of women's land ownership, either by the customary law or by the land enrollment, shows that the agrarian approach of land enlistment consistently gets women into the lower status of their legal ownership. Additionally, it impacts on the manners in which they practice religious convictions as they are situated in troublesome way of any legal issues, including family law (hukum keluarga) and inheritance rights (hak waris). Not with standing the Javanese government's endeavors to teach the general population about land enrollment and a couple of Hindu families to move a component from parent to little girl through a deed of offer before the land deed official, a few women know about the registration phases and the religious instrument of legacy rights. Subsequently, the manners in which Java and Bali women' inclinations are not bargained in political, social, and religious aspects. This article concludes that formal methodology for the exchange of land ownership when land is sold or partitioned in Bali, and also, standard Javanese practices in which insurance to the possibility of marital goods is given.Artikel ini berusaha menjelaskan hubungan antara status wanita dalam konteks agama dan peran mereka dalam kepemilikan tanah di Jawa dan Bali. Di Jawa, misalnya, meskipun kondisi mereka diperkuat oleh hukum keluarga, hanya sepertiga dari sertifikat tanah yang beratasnamakan perempuan. Sebaliknya, perempuan di Bali harus mengikuti hukum adat yang menghadapkan mereka pada dilema antara kebutuhan sehari-harinya di saatu sisi dan kepatuhannya terhadap keluarga, masyarakat, dan kebudayaan lokal di sisi lain. Minimnya kepemilikan tanah oleh perempuan ini, baik yang disebabkan oleh hukum adat maupun oleh hukum formal, memperlihatkan bahwa kebijakan pertanahan seringkali menempatkan mereka dalam status yang inferior. Mereka sama-sama menghadapi kesulitan di hadapan hak waris maupun hukum keluarga. Sekalipun di Jawa sudah ada sosialisasi terkait pendaftaran tanah dan di Bali sedikit dari mereka yang memberikan hak kepemilikannya kepada anak perempuannya, mereka tetap saja masih belum banyak memahami prosedur registrasi tersebut dan semakin marjinal dalam kepemilikan tanah dari hak waris. Kondisi ini memperlihatkan bagaimana perempuan Jawa dan Bali tidak terlalu diperhitungkan dalam ranah kebudayaan, politik, dan agama. Artikel ini akhirnya berkesimpulan bahwa perlu ada prosedur penjaminan tanah ketika tanah itu dibagikan di Bali, dan perlu ada jaminan keamanan terhadap hak-hak waris dalam adat Jawa

Islamic Colleges in Central Sumatra in The 1930s-1950s: The Beginning Efforts of Bringing between The Islamic Science and The Western Science at Local Level Dedi Arsa
Islam Realitas: Journal of Islamic and Social Studies Vol 5, No 2 (2019): December 2019
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

This article discusses the discourse of Islamic Colleges in Indonesia and its realization at the local level with the establishment of Islamic Colleges in Central Sumatra, throughout the late 1930s to the 1950s.During that period, the initial discourse on Islamic Colleges in the national level went on sardonically, especially over bridging the Islamic sciences and general sciences (Western); the lingua francareferred to (Malay, Arabic, Dutch, or English); who should engender the Islamic Colleges; and who should manage them. This discourse at the national level involved prominent scholars like Satiman and Natsir, then Hatta in the following period. Their ideas were then realized in the form of the establishment of Colleges at the local level (regional), one of which was in Central Sumatra, during that period, there had been two Islamic Colleges: Sekolah Islam Tinggi (SIT) P.G.A.I in Padang in the late of colonial period and Darul Hikmah University (UDH) in Bukittinggi at the beginning of independence. Even though both of them were short-lived, they had become a prototype for Islamic Colleges in the following period as an effort to reconcile Islamic sciences and Western sciences, which is now popular as a science integration movement.Artikel ini membahas diskursus sekolah tinggi Islam di Indonesia dan realisasinya di tingkal lokal dengan didirikannya sekolah-sekolah tinggi Islam di Sumatra Tengah sepanjang 1930an akhir hingga 1950an. Selama kurun itu, diskursus awal tentang pendidikan tinggi Islam di nasional berlangsung sengit, terutama bersoal menjembatani ilmu-ilmu keislaman dan umum (kebaratan); bahasa pengantar yang diacu (Melayu, Arab, Belanda, atau Inggris); siapa yang harus melahirkan sekolah tinggi Islam; dan siapa pula yang harus mengelolanya. Diskursus ini di tingkat nasional melibatkan para cendikiawan terkemuka serupa Satiman dan Natsir, lalu Hatta dan lain-lain di masa setelahnya. Gagasan-gagasan mereka kemudian direalisasikan dalam bentuk pendirian-pendirian perguruan tinggi di tingkat lokal (daerah), salah satunya di Sumatra Tengah, di mana selama kurun itu telah berdiri berturut-turut dua sekolah tinggi Islam: Sekolah Islam Tinggi (SIT) P.G.A.I di Padang pada masa akhir kolonial dan Universitas Darul Hikmah (UDH) di Bukittinggi pada awal kemerdekaan. Sekalipun keduanya berumur singkat, tetapi telah menjadi role models bagi sekolah tinggi Islam yang ada di periode setelahnya sebagai upaya yang sama untuk mendamaikan antara ilmu-ilmu keislaman dan kebaratan, yang sekarang populer sebagai gerakan integrasi ilmu.

Page 1 of 1 | Total Record : 8

Filter by Year

2019 2019

Filter By Issues

All Issue Vol. 11 No. 2 (2025): December 2025 Vol. 11 No. 1 (2025): June 2025 Vol. 10 No. 2 (2024): December 2024 Vol. 10 No. 1 (2024): June 2024 Vol. 9 No. 2 (2023): December 2023 Vol 9, No 1 (2023): June 2023 Vol. 9 No. 1 (2023): June 2023 Vol. 8 No. 2 (2022): December 2022 Vol 8, No 2 (2022): December 2022 Vol 8, No 1 (2022): June 2022 Vol. 8 No. 1 (2022): June 2022 Vol 7, No 2 (2021): December 2021 Vol 7, No 1 (2021): June 2021 Vol 6, No 2 (2020): December 2020 Vol. 6 No. 2 (2020): December 2020 Vol 6, No 1 (2020): June 2020 Vol 5, No 2 (2019): December 2019 Vol 5, No 1 (2019): June 2019 Vol 4, No 2 (2018): December 2018 Vol 4, No 1 (2018): June 2018 Vol 3, No 2 (2017): December 2017 Vol 3, No 1 (2017): June 2017 Vol 2, No 2 (2016): December 2016 Vol 2, No 1 (2016): June 2016 Vol 1, No 2 (2015): December 2015 Vol 1, No 1 (2015): June 2015 More Issue

Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name
Firdaus Annas

Contact Email
firdaus@uinbukittinggi.ac.id

Phone
+6285278566869

Journal Mail Official
firdaus@uinbukittinggi.ac.id

Editorial Address
Data Center Building - Kampus II Institut Agama Islam Negeri (IAIN) Bukittinggi. Jln Gurun Aua Kubang Putih Kecamatan Banuhampu Kabupaten Agam Sumatera Barat Telp. 0752 33136 Fax 0752 22871

Location
Kab. agam,

Sumatera barat

INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Firdaus Annas

Contact Email firdaus@uinbukittinggi.ac.id

Phone +6285278566869

Journal Mail Official firdaus@uinbukittinggi.ac.id

Editorial Address Data Center Building - Kampus II Institut Agama Islam Negeri (IAIN) Bukittinggi. Jln Gurun Aua Kubang Putih Kecamatan Banuhampu Kabupaten Agam Sumatera Barat Telp. 0752 33136 Fax 0752 22871

Location Kab. agam, Sumatera barat INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Contact Name
Firdaus Annas

Contact Email
firdaus@uinbukittinggi.ac.id

Phone
+6285278566869

Journal Mail Official
firdaus@uinbukittinggi.ac.id

Editorial Address
Data Center Building - Kampus II Institut Agama Islam Negeri (IAIN) Bukittinggi. Jln Gurun Aua Kubang Putih Kecamatan Banuhampu Kabupaten Agam Sumatera Barat Telp. 0752 33136 Fax 0752 22871

Location
Kab. agam,

Sumatera barat

INDONESIA