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INDONESIA
JIA (Jurnal Ilmu Agama)
Published by Universitas Islam Negeri Raden Fatah Palembang
ISSN : 24430919     EISSN : -     DOI : -
Core Subject : Humanities, Art,
Arts Humanities
Jurnal Ilmu Agama merupakan jurnal yang mengkaji tentang doktrin, pemikiran dan fenomena agama.
Arjuna Subject : -
Articles 448 Documents
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THE INTERPRETATION OF THE FIRST VERSE [KETUHANAN YANG MAHA ESA] OF PANCASILA Saiful Hakam
JIA (Jurnal Ilmu Agama) Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i1.1531

Abstract

Historically, In Indonesia, there are two interpretation of the first verse of Pancasila. The first is [Pengakuan adanya Tuhan] Recognition of the Divine Omnipotence. This translation is used to use by secular group including communist and non-Muslim group especially Buddhist and Hindus. This interpretation was dominant in 1945-1965 when Sukarno as the creator of Pancasila still dominated the political power. Or, this verse was dominant when the secular-nationalist group still had strong position in Indonesia. The fact of it is during the time there was no a policy about official religions from state and the requirement of religious teaching in schools and universities. And, it must be noted that Sukarno as the creator of Pancasila in Guided Democracy era, strongly interpreted Pancasila in his speech and address as the Nasakom that is National, Religion, and Communist. Sukarno as the creator of Pancasila strongly insisted that he was truly nationalist and in his heart he was a truly Muslim. So, it can be said the Recognition of the Divine Omnipotence is the original interpretation of the first verse of Pancasila. My argumentation is originally in the early beginning of the Republic the meaning of religion was religion as a faith not as an institution
SPRITUALITAS YESUS Nur Fitriyana
JIA (Jurnal Ilmu Agama) Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i1.1532

Abstract

Jesus has spiritual revolution but he is not a political revolutionist. He did not try to reform the ruler in his time. The revolution in the sense of Jesus was to lift up the God values in this time. It is called as the social revolution. The revolution means the social repentance in the context of social relation. Jesus as the man of weak Jewish society in the time hoped to get the freedom of the Rome tyranny. Jesus was chosen as the  social and spiritual revolutionist as the mission from God as the mission that was love Allah in the deepest heart and soul, love the people and the selves.
PANDANGAN ULAMA TERHADAP DAKWAH SALAFIYAH Muhammadin Muhammadin
JIA (Jurnal Ilmu Agama) Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i1.1534

Abstract

Salafi is the generation of the prophet’s companions and two generations afterwards. Salafi was born and developed from circle studies. They live naturally, and continue from generation to generation until now. The salafi dakwah is based on two principles: Tashfiyah and Tarbiyah which means purification and education. Salafiyah propaganda invites to aqidah and true worship, invites to study the scriptures of Islamic scholars and calling for tauhid (oneness of God). The focus of the propaganda always on what the Prophet taught, based on the understanding of the companions who in fact are the most knowledgeable about Islam. The emergence of the stern attitude of this salafi da'i is linked on two things: Firstly, this salafi prophecy is consistent and firmly stating between the haq and the wrong. Secondly, the mission of salafi upholds the principle of tashfiyah (Purification). The salafi dakwah is very consistent with the refinement of Islamic teachings. And it is very natural that there are teachings outside of Islam that are mixed in Islam must be rejected.
MAKNA JILBAB GAUL Midya Boty
JIA (Jurnal Ilmu Agama) Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i1.1535

Abstract

The paper tries to uncover the meaning and the factors of “Hijab Gaul” (Slank Hijab), modern style of Hijab” for higher students. Hijab is not only as an identity for muslim women as a devotion to Islamic teaching and the symbol of piety, it also the fashion. The paper use qualitative method that reveals he meaning of people behavior in social context. The paper finds that there are variations of the meaning of Hijab for higher students as (1) the symbols of identity (2) lifestyle (3) social statuse (4) symbol of personality (5) symbol of peaceful personal tranquility.
TIPOLOGI IDENTITAS MUSLIM TIONGHOA DI PALEMBANG SUMATERA SELATAN Zaki Faddad Syarif Zain; Herwansyah Herwansyah
JIA (Jurnal Ilmu Agama) Vol 18 No 2 (2017): Jurnal Ilmu Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i2.2356

Abstract

This article seeks to describe the existence of the Muslim Chinese in Palembang. So far, the discussion on Chinese Tionghoa always represented by PITI (Persatuan Islam Tionghoa Indonesia) (Persatuan Iman Tauhid Indonesia) or the non muslim Chineses who convert to Islam . However, in the case of Palembang it was found that the Chinese Muslim identity could be divided into two typology, the peranakan Chinese Muslims, the Muslim descendants of China from the 17th and 18th centuries and not from the colonial segregation of colonial politics, but as they recalled their past- social well-established in traditional Islamic society of Palembang. The second group is a converted Chinese, a non-Islamic Chinese convert to Islam. This group is represented by PITI Palembang
PERKEMBANGAN ORTODOKSI ISLAM DI PALEMBANG HINGGA AWAL ABAD XX Aflatun Muchtar; Aristophan Firdaus
JIA (Jurnal Ilmu Agama) Vol 18 No 2 (2017): Jurnal Ilmu Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i2.2359

Abstract

This article will discuss the shape Islam in Palembang until early XX century. This article uses the theory of Islamic classification of Indonesia according to the fiederspiel between Orthodox Islam and Nominal Islam. Orthodox Islam according to fiederspiel (1970) is a group that runs sharia or Islamic tradition firmly based on the understanding of the text. By negating the differences in looking at the elements of local tradition (pure Islam / modernist and traditional Islam) this group has a tendency towards the identity of Islam as the most prominent or embracing it in the political ideology and making it a lifeline. While the nominally Islamic group, is a group that does not place Islam as a primary identity, or as a political ideology. Although the nature of Islamic orthodoxy is more salient but the pragmatism of Islamic political elites can lead to more dynamic political behavior by adjusting to political escalation at the national level.
EPISTEMOLOGI KRITIK HADIS Hedhri Nadhiran
JIA (Jurnal Ilmu Agama) Vol 18 No 2 (2017): Jurnal Ilmu Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i2.2363

Abstract

Hadith is agreed as the second source of Islamic teachings after the Qur'an. However, in order to make it the basis of doctrine, hadith must pass the test of naqd al-hadis and fiqh al-hadis. Related to naqd al-hadis, the problem that arises is how to make a hadith can be believed or allegedly derived from the Prophet, since the hadith is historical data about past events, in this case the life of the Prophet. What is a measuring tool (method) that can be used to test a hadith until it is believed authenticity comes from the Messenger of Allah. This question arises from the history of the hadith journey narrated by many narrators with diverse characters, the hadith is also 'vulnerable' to fraud and deviation, and its messenger process tends to be ahad, thus making the problem of authenticity of hadith become a very widespread discourse - even since Rasulullah saw, died. To that end, the scholars then formulated a theory that was agreed as a "test stone" of authenticity of hadith. This is then the requirement of the hadith, where the activity of testing is known by the criticism of hadith or naqd al-hadis. By some scholars of hadith, this activity and method is used as a branch of ulumul hadith called the science of hadith criticism or 'ilm naqd al-hadis. This paper will analyze the theory of the hadith out of the aspect of epistemology since in the modern era, the theory of this sovereignty is criticized because it is still considered to have 'weakness' so that the judgment of hadith judgments conducted by the scholars of hadith in the past should be re-examined. Regardless of the pros and cons arising from this assessment, some modern Muslim thinkers offer a new method of criticism that is expected to close that weakness; either by simply reconstructing the criticism of a sanad or by the method of merging the two (criticism of sanad and criticism of matan). It is hoped that through this effort a new method of criticism of the hadith can be given that the accuracy (authenticity) of the authenticity of the hadith reinforces the view that the hadith can be attributed to the Messenger of Allah.
IMPLEMENTASI PENDIDIKAN KARAKTER SEBAGAI DHARMA AGAMA DAN DHARMA NEGARA I Nyoman Kiriana
JIA (Jurnal Ilmu Agama) Vol 18 No 2 (2017): Jurnal Ilmu Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i2.2364

Abstract

The existence of social pathology is increasingly apprehensive at this time, should be found the best solution in handling it. One way to do is to realize the maximum character education in the life of society and state. Character education should be implemented starting from the nearest environment that is family, society and nation and state. Character education is a systematically designed and executed effort to help learners understand the values ​​of human behavior related to God Almighty, self, fellow human being, environment, and nationality embodied in thoughts, attitudes, feelings, words , and deeds based on religious norms, law, etiquette, culture, and customs. By implementing any religious teachings at the level of living with a humanist approach, then the ultimate goal in their respective religions will be realized, as well as the form of religious dharma and dharma state.
KESUSASTRAAN MELAYU DAN PERANNYA DALAM DUNIA ISLAM NUSANTARA Saiful Hakam
JIA (Jurnal Ilmu Agama) Vol 18 No 2 (2017): Jurnal Ilmu Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i2.2365

Abstract

Malay and Javanese literature are not separate from each other and many translate to each other. Both become very interesting research fields to be studied, studied, and discussed with greater accuracy, thoroughness and interest (Oberbeck, 1924: 38-43; 1930: 208-230). As is known, the stories of Panji are widely disseminated in Malay and even adapted into Siamese (Winstedt, 1972). Most notably, however, some of the normative, metaphysical or educative texts mentioned above and those expressing a change of mentality have been translated into Javanese. It is enough to refer to the lists in the Catalog of the Order of Th. Pigeaud to see for example that at various times has been adaptation of Tajul Salatin, some writings Hamzah Fansuri, Hikayat Bayan Budiman, Hikayat Iskandar zulkarnain, even from some Bab Bustanul Salatin. (Pigeaud, Poerbatjaraka, 1952
AGAMA SEBAGAI MEDIA DAN MEDIA SEBAGAI AGAMA Dwi Wahyuni
JIA (Jurnal Ilmu Agama) Vol 18 No 2 (2017): Jurnal Ilmu Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v18i2.2368

Abstract

Agama dapat menjadi suatu media integrasi sekaligus juga sebagai media yang dapat menimbulkan disintegrasi ditengah-tengah masyarakat. Karena itu, dalam tulisan ini akan mengkaji bagaimana formulasi agama sebaiknya dipahami sebagai kerangka nilai, sehingga yang terpenting ialah mengimplementasikan nilai-nilai yang dikandung agama itu sendiri, bukan menjadi narasi teks atau simbol-simbol formal yang kaku. Dan akhirnya kehadiraan agama mampu membantu manusia dalam pembentukan moral dan psikologis yang baik. Pada sisi lain juga, kehadiran media pada masyarakat modern, khususnya televisi dan internet yang begitu mempengaruhi perbuatan-perbuatan manusia modern. Fenomena ini menjadikan media sebagai “agama baru” masyarakat modern. Penelitian ini dilakukan dengan pendekatan analisis deskriptif, untuk menggambarkan fenomena entitas agama dan media, dengan variabel pengamatan kepada hal-hal yang telah ditentukan secara spesifik. Data yang terkumpul kemudian dianalisis dan diinterpretasikan dengan menggunakan teknik analisis deskriptif-kualitatif.

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