Farabi
Farabi is an academic journal published by the LPPM IAIN Sultan Amai Gorontalo, INDONESIA. Farabi published twice a year (every six months, ie Juni aThis journal focuses on Ushuluddin and Islamic Thought. It dedicates as public space to develop and promote Islamic thought, idea, and philosophy based on the original research and current issues which are underlying the value of tolerance and moderation, such as the following but not limited to these specific issues.
Articles
103 Documents
<![CDATA[Peran Barisan Ansor Serbaguna (Banser) dalam Menangkal Radikalisme ]]>
<![CDATA[Arik Dwijayanto]]>
<![CDATA[ Farabi Vol 16 No 2 (2019): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v16i2.1145
<![CDATA[The article investigates the phenomenon of intolerance and religious radicalism in Indonesia. Religious radicalism in several regions has shown a critical condition and tends to present takfirism to the other group's religious beliefs. This encourages the Youth Movement of Nahdlatul Ulama (Ansor-Banser) to play an important role in mainstreaming moderate Islam and religious tolerance. Among the research questions asked are how the role of Ansor-Banser in countering religious radicalism?; and how the concept and strategy of Ansor-Banser in mainstreaming moderate Islam in Indonesia.?By using sosiological theory and historical approach, the findings of this research show that Ansor-Banser has three important roles in countering religious radicalism. Firstly, the role in maintaining security and public order with the government apparatus in particular at religious ceremony both organized by muslim community and non muslim. Secondly, the role in reviewing and monitoring the activities of individuals or groups of radical religious dissemination. Thirdly, the role in educating moderate religious values on the younger generation through training activities. Therefore, this research also aims to be a reference in formulating strategic steps for stakeholders especially muslim youth organization to maintain moderate religious understanding and forming religious behavior by relying on Islamic values of tasamuh, tawasuth and tawazun.]]>
<![CDATA[Understanding of Islamic Studies Through Textual and Contextual Approaches ]]>
<![CDATA[Hendri Hermawan Adinugraha]]>;
<![CDATA[Ahmad Hasan Asy’ari Ulama’i]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1281
<![CDATA[The purpose of this study is to describe Islamic studies through two approaches both are textual and contextual approaches. The method used in this study was a literature research approach. The results of literature research was shown that at current time a religion is always used as the foundation of humanity to answer the complexity of their problems, the Qur’an is always used as the theological and praxis foundation for Muslims in answering it. The form of the Qur’an as a normative text gives rise to multiple interpretations from people who are readers, this results in the emergence of textualist and contextual groups in the scientific domain of Islamic studies. Textualist schools try to purify the practice of the Qur’an through the insider meanings and meanings of the Qur’an itself without involving understanding or reasoning with reality, whereas contextualist schools of thought seek to dialogue the Qur’anic texts with dynamic social realities. Whereas a comprehensive interpretation should be carried out by using two approaches simultaneously in order to produce actual and factual Islamic studies and to make the content of the Qur’an truly relevant to facts or phenomena that are happening anytime and anywhere.]]>
<![CDATA[Epistemologi Fadhilah Doa Kepada Orang Meninggal: Analisis Perspektif NU dan Muhammadiyah ]]>
<![CDATA[Imaduddin]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1349
<![CDATA[This article will examine the nature of prayer specifically for the dead. As in QS. Muhammad verse 19 and in the Sahih Muslim book; 3084 recommends to always draw closer to Allah, including by praying. Fadhilah until the reward was a controversial topic between NU and Muhammadiyah as the two largest ORMAS in Indonesia. So it is necessary to have a substantive study of the philosophy of prayer by examining the arguments for the reward of prayer to the dead. Nahdliyyin said praying for people to die in merit until they were prayed for. On the contrary, the Muhammadiyah group rejected the argument, they said that praying for the dead would not benefit those who were prayed for and that would be futile. This research with library research approach shows that there is a very contrast between the two ORMAS. The controversy in the meaning of prayer to the dead is one of the khilafiyah, because each cleric has an opinion based on a strong argument, so that the Muslim community in Indonesia does not need to be ambiguous in taking action, regarding the arrival of the prayer for the dead]]>
<![CDATA[Konsep Mahabbah Rabi'ah Al-Adawiyah ]]>
<![CDATA[Kamaruddin Mustamin]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1351
<![CDATA[In sufistic discourse, the real journey of life can be said to be a journey to seek God and at the same time a journey to God or at least to God. When the endeavor in that direction is taken seriously, then there are three potential choices that can be made by someone who believes in the existence of God based on the three basic potentials that humans have. If someone is trying to use her services with the potential of using her services, she will strive (mujahid) and try to become a martyr in the way of Allah. If he maximizes the potential of his mind, then he will emigrate with his reasoning power to get closer to the divine truth. If he tries to use his Ruhiyah potential, he will worship to upgrade his piety to the Creator. Rabi'ah al-Adawiyah seems to have sought his sincerity to approach and approach God in a third way. Through the concept of mahabbah that he coined, Rabi'ah al-Adawiyah consistently upgraded his love from ordinary love to extreme love. This effort has tremendous implications for the presence of expressions of love for Allah without any conditions or tendencies. With this extreme expression of love, Rabi'ah believes that she can meet and unite with the Creator. This concept might be judged to leapfrog the epistemology of the Shari'a, but it is personally worthy of being valued as an endeavor that utilizes the spiritual power that potentially belongs to Allah swt., entrust every human being.]]>
<![CDATA[Manhaj Al-Zahabi dalam Kitab Mizan Al-I'tidal ]]>
<![CDATA[Isnayanti Isnayanti]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1352
<![CDATA[An Opus is certainly influenced by the background of science or education, the environment in which people live and the tendency of the author to produce a separate manhaj. This paper intends to discuss one of the mahjaj in the science of hadith namely al-Z|ahabi. al-Z| ahabi is one of the most well-known hadith critics in evaluating the hadith narrators. There are many works of al-Z | ahabi in the field of hadith, one of which discusses the criticism of sanad is the book of Miza> n al-I'tida> l fi> Naqd al-Rija> l, this book contains narrators who have indications d{a'if and matru> k so this book is often used to ensure the quality of narrators who are accused of lying, d} a'if or matruk.]]>
<![CDATA[Pendekatan Keilmuan Terhadap Fenomena Keagamaan ]]>
<![CDATA[Erwin Jusuf Thaib]]>
<![CDATA[ Farabi Vol 17 No 1 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i1.1376
<![CDATA[In general, the teachings of Islam which are written in the Qur'an and the Hadith only recognize two forms related to their form of determination, the first is in the form of qath’i as a doctrine that has a definite meaning, remains in its implementation and does not change. This is usually related to matters relating to religious principles and worship. The second form which is zhanni is a doctrine that is dynamic both in meaning and form of its implementation. This is mainly related to muamalah problems. Related to the two things above, the approach to various religious phenomena is polarized towards the two things. Religious phenomena that are qath'i use the ta'abbudi approach which in principle uses more submission in the name of faith in the omnipotence of God Almighty. As for the religious phenomena that are zhanni, the approach used is ta'aqquli which emphasizes the power of logic and rationality of human reason.]]>
<![CDATA[Islam Sebagai “Post-Kristen”; Deskripsi Perjumpaaan Teologis Islam-Kristen ]]>
<![CDATA[Samsi Pomalingo]]>;
<![CDATA[Arfan Nusi]]>
<![CDATA[ Farabi Vol 17 No 2 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i2.1746
<![CDATA[This article uses an esoteric approach in explaining the intersection of religions in the Yudaeo tradition. There is a misunderstanding of religion because it is seen from an exoteric approach. As a result, people tend to judge that this religion is right and another is wrong. Whereas Abraham is known as the father of monotheistic religions, namely Judaism, Christianity and Islam. The vision of the Judaeo-Christian-Islamic tradition is an indicator of the three religions as monotheistic religions whose teachings are inseparable and cannot be polarized between one another. However, for certain circles, Islam and Christianity are not seen as Yudaeo traditions, because they see the root of the problem that often causes conflicts between Islam and Christianity, especially in the position or capacity of the Koran as Muhaimin. The conflicts that often occur between the two religions often cause discomfort in theological encounters. This resulted in the relationship between the two religions experiencing unfounded "theological" tensions. Even though it is seen in the Yudaeo tradition of Islam-Christianity as a mission religion that descends from God Almighty. where both religions have theological continuity from the aspects of Divinity, Prophethood (prophecy), and revelation. This tradition should be built on the awareness of religiosity between the two adherents of religion (Islam-Christian) who have the same theological roots.]]>
<![CDATA[Urgensi Tasawuf dalam Membangkitkan Kesadaran Spiritual Bagi Masyarakat Modern ]]>
<![CDATA[Aminudin Aminudin]]>
<![CDATA[ Farabi Vol 17 No 2 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i2.1792
<![CDATA[This article will examine the urgency of Sufism in awakening the spiritual awareness of modern society. Sufism for modern society is very important, because society has been trapped in a rational mindset and has abandoned the inner dimension, giving birth to a materialist and hedonistic lifestyle, meaning that people only think about worldly life without paying attention to the life of the ukhrawi. Therefore spiritual awareness is needed to overcome these problems. Why does Sufism emphasize spirituality in the various aspects? This is because the masters of Sufism, whom we call sufis, believe in the superiority of spirit over the body; believe in the spiritual world rather than the material world. Sufism is also often identified with ihsan, which is the highest stage a Muslim must take to reach his God. And as for the characteristics of Sufism is an increase in awareness of the importance of morality/ethics.]]>
<![CDATA[Kontroversi Pembakaran Bendera Tauhid: (Studi Atas Pemberitaan Kompas.com dan Republika.co.id) ]]>
<![CDATA[Anna Sofiana]]>;
<![CDATA[Anwari Anwari]]>;
<![CDATA[Ahmad Khoirul Fata]]>
<![CDATA[ Farabi Vol 17 No 2 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i2.1835
<![CDATA[The burning of Tawhid flag in Garut, on October 2018, caused a pro-cons reaction in the society. A number of mass media reported it, including two mainstream media: kompas.com and republika.co.id. Both online media have contracted and framed the news of the event according to their ideologies. Using the framing analysis of the Zongdang Pan and Gelarld M. Kosicki, this article tries to uncover the framing of the two new media for the occasion of burning the tawhid flag. From this study, it can be concluded that the framing of Kompas.com is promoting nationalist value by demonstrating the actions and arguments of several public officials in addressing the flag burning incident. Kompas.com try to be neutral by not mentioning vulgar flag name and not giving accusations against any party. While the framing done by Republika.co.id still shows its alignments towards Islam. Republika.co.id often refer to the word ' Tawhid ' as the name of a flag with the use of the word "burning the tawhid flag" and involving Islamic organizations such as GP Ansor, Muhammadiyah, MUI, Persatuan Islam, and HTI. Pembakaran bendera bertuliskan kalimat tauhid di Garut, pada Oktober 2018, menimbulkan reaksi pro-kontra di tengah-tengah masyarakat. Sejumlah media massa pun memberitakannya, termasuk dua media arus utama: kompas.com dan republika.co.id. Kedua media online ini mengonstruk dan membingkai pemberitaan tentang peristiwa tersebut sesuai dengan ideologinya masing-masing. Dengan menggunakan analisis framing model Zongdang Pan dan Gelarld M. Kosicki, tulisan ini mencoba mengungkap pembingkaian yang dilakukan kedua media baru tersebut atas peristiwa pembakaran bendera tauhid tersebut. Dari kajian ini dapat disimpulkan bahwa framing yang dilakukan Kompas.com mengedepankan nilai nasionalis dengan memperlihatkan tindakan dan argumen beberapa pejabat publik dalam menyikapi insiden pembakaran bendera. Kompas.com mencoba bersikap netral dengan tidak menyebut secara vulgar nama bendera dan tidak memberikan tuduhan terhadap pihak manapun. Sementara framing yang dilakukan Republika.co.id masih menunjukkan keberpihakannya terhadap Islam. Dalam beritanya Republika.co.id kerap menyebut kata ‘tauhid’ sebagai nama sebuah bendera dengan penggunaan kata “pembakaran bendera tauhid” dan melibatkan Ormas-ormas Islam seperti GP Ansor dan HTI sebagai pihak yang berseteru.]]>
<![CDATA[Produksi Program Siaran Dakwah Radio ]]>
<![CDATA[Taufik R Talalu]]>
<![CDATA[ Farabi Vol 17 No 2 (2020): Farabi ]]>
Publisher : <![CDATA[LPPM IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jf.v17i2.1858
<![CDATA[This research aims at finding out to what extent the da’wah program on the radio is produced. The program existence with poor quality production, broadcasters and guest speakers personality who ignore the broadcasting style could result in dissatisfaction of public curiousity about Islamic topics as well as inability to foster public interest in learning Islam. This research is conducted in Radio Selebes Gorontalo using a qualitative method with a case study model. Techniques of data collection are interview and documentation studio. Techniques of data analysis are data collection, data reduction, data display, and drawing conclusion. Findings reveal that Selebes broadcasts three da’wah programs, namely Islam Discovery, Khazanah Islam, and Opus (Obrolan Puasa). Islam Discovery and Khazanah Islam are in the form of infotainment, while Opus is a talk show. These three programs are aired after going through starategic management stages, comprising program plans, program production and purchases, program execution, and program supervision and evaluation.]]>
