A Quest for True Islam
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
SKRIPSI AGAM IKHSAN.Pdf
TUGAS AKHIR ANALISIS KEBUTUHAN DAN KAPASITAS RUANG PARKIR PADA BASEMENT MASJID RAYA BAITURRAHMAN BANDA ACEH (Studi Kasus Masjid Raya Baiturrahman Banda Aceh) Diajukan Untuk Memenuhi Syarat-Syarat Memperoleh Gelar Sarjana Teknik Sipil Pada Fakultas Teknik Universitas Muhammadiyah Sumatera Utara Disusun Oleh : AGAM IKHSAN 1507210102 PROGRAM STUDI TEKNIK SIPIL FAKULTAS TEKNIK UNIVERSITAS MUHAMMADIYAH SUMATERA UTARA MEDAN 2019 ABSTRAK ANALISIS KEBUTUHAN DAN KAPASITAS RUANG PARKIR PADA BASEMENT MASJID RAYA BAITURRAHMAN BANDA ACEH (Studi Kasus Masjid Raya Baiturrahman Banda Aceh) Agam Ikhsan 1507210102 Ir. Zurkiyah, M.T Sri Prafanti, S.T., M.T Penelitian ini berjudul Analisis Kebutuhan dan Kapasitas Ruang Parkir pada Basement Masjid Raya Baiturrahman Banda Aceh. Parkir adalah keadaan tidak bergerak suatu kendaraan dalam jangka waktu tertentu yang lama maupun sebentar tergantung pada kepentingan pengemudinya. Parkiran merupakan masalah yang ditemukan di kota besar maupun kota yang sedang berkembang seperti kota Banda Aceh yang saat ini sedang berkembang pesat dan maju. Hal ini dapat dilihat dari banyaknya perkembangan dan pembangunan infastruktur yang sedang berjalan. Masalah parkir kendaraan pada umumnya mempunyai hubungan erat dengan kebutuhan ruang. Dampak dari adanya pembangunan fasilitas-fasilitas tersebut adalah perlunya sarana parkir dan jalan yang memadai. Penelitian ini bertujuan untuk mengetahui kapasitas statis dan kapasitas dinamis ruang parkir mobil dan sepeda motor di Masjid Raya Baiturrahman Banda Aceh dengan mengidentifikasi -
Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake. -
Salience of Ethnicity Among Burman Muslims: a Study in Identity Formation
INTELLECTUAL DISCOURSE, 2005 VOL 13, N0 2, 161-179 Salience of Ethnicity among Burman Muslims: A Study in Identity Formation Khin Maung Yin∗ Abstract: Muslims, constituting about thirteen percent of the total population of Myanmar or Burma are not a monolithic group and are unable to provide a united front in their struggle to realize their just demands. They are divided into many groups and their relationship with each other is conflictual. As the cases of Indian and Bamar (Burman) Muslims show, they rely upon ethnicity, rather than religion, for identity formation and self-expression. Burma, known as Myanmar since 1989, is the second largest country in ASEAN or South East Asia.1 It stretches nearly 1500 miles from North to South. With an area of 678,500 square km and a population of about 48 million, it lies at the juncture of three regions of Southeast Asia, South Asia and East Asia. It is situated between two Asian giants, India and China, and shares borders with Bangladesh, Thailand and Laos. Burma is more significant than many other countries in the region as it is surrounded, in the southwest and south, by the Indian Ocean, Bay of Bengal and Andaman Sea. It lies, in the words of Huntington, across the fault lines of the Hindu, Buddhist and Confucian civilisations.2 Burma or Myanmar is a nation with many races and there are about 135 ethnic groups. Its population is nearly 50 million. The majority are Bamar, but the Shan, Kachin, Kayin, Chin, Mon, Rakhine, Burmese Muslims, Indian Muslims, Chinese Muslims and others are prominent minority groups in Burma. -
The Populism of Islamist Preachers in Indonesia's 2019 Presidential
The Populism of Islamist Preachers in Indonesia’s 2019 Presidential Election Yuka Kayane University of Tsukuba Populism without leadership? he literature on populism in Asian countries over the past two decades has generally featured charismatic and often autocratic leaders, as notably demonstrated elsewhere by the rise (and fall) of Thaksin Shinawatra due to his vehement rhetoric that antago- Tnized political elites in Bangkok, Rodrigo Duterte’s brutal and lawless war on drugs, and the continuous electoral success of Narendra Modi’s Hindu nationalist government, which prop- agates a divisive rhetoric that alienates Muslim minorities.1 Those analyses and media com- mentaries have highlighted personalistic leaders’ political strategies for seeking or exercising governmental power based on direct, unmediated, un-institutionalized support from large numbers of mostly unorganized followers.2 While the aforementioned top-down populism with powerful leadership has often attracted significant attention, recent studies have shown that there are varieties of other forms of populist mobilization; some take bottom-up forms of social movement, while others have both personalist leadership and social movement.3 In addition, its characteristics substantially depend on local context, such as the ideological bases that are most appealing to the specific society, the figures best positioned to succeed in gaining acceptance as a representative of the people, and how antagonistic oppositions are constructed. The term ‘populism’ was widely used during the 2014 Indonesian presidential election, in which both candidates––Joko Widodo (Jokowi) and Prabowo Subianto––leveraged the 1 Joshua Kurlantzick,“Southeast Asia’s Populism is Different but Also Dangerous,” Council on Foreign Relations, November 1, 2018, https://www.cfr.org/in-brief/southeast-asias-populism-different-also-dange rous, accessed December 12, 2019. -
Pelaksanaan Syariat Islam Di Aceh Sebagai Otonomi Khusus Yang Simetris
Prof. Dr. Al Yasa` Abubakar, MA. PELAKSANAAN Syariat Islam DI ACEH SEBAGAI OTONOMI KHUSUS YANG ASIMETRIS (Sejarah Dan Perjuangan) Dinas Syariat Islam Aceh Tahun 2020 PELAKSANAAN SYARIAT ISLAM DI ACEH SEBAGAI OTONOMI KHUSUS YANG ASIMETRIS (SEJARAH DAN PERJUANGAN) Prof. Dr. Al Yasa` Abubakar, MA. Editor : DR. EMK. Alidar, S.Ag., M.Hum Tata Letak Isi : Muhammad Sufri Desain Cover : Syahreza Diterbitkan oleh: Dinas Syariat Islam Aceh Jln T. Nyak Arief No.221, Jeulingke. Banda Aceh Email : [email protected] Telp : (0651) 7551313 Fax : (0651) 7551312, (0651) 7551314 Bekerjasama dengan Percetakan: CV. Rumoh Cetak Jalan Utama Rukoh, Syiahkuala, Banda Aceh Email: [email protected] | Hp: 08116888292 Dinas Syariat Islam Aceh viii + 224 hlm. 14 x 21 cm. ISBN. 978-602-58950-5-0 Pengantar penulis BISMILLAHIRRAHMANIRRAHIM Puji dan syukur penulis persembahkan ke hadirat Allah Swt. atas segala karunia dan rahmat yang dilimpahkan- Nya, shalawat dan salam penulis haturkan ke pangkuan Nabi Muhammad Rasul penutup dan penghulu para nabi--yang diutus sebagai rahmat untuk semesta alam, serta kepada semua keluarga dan Sahabat beliau. Dengan izin serta karunia Allah Swt. penulisn buku dengn judul PELAKSANAAN SYARIAT ISLAM DI ACEH SEBAGAI OTONOMI KHUSUS YANG ASIMETRIS (Sejarah Dan Perjuangan) telah dapat penulis rampungkan dan selesaikan penulisannya. Untuk itu penulis mengucapkan terima kasih yang tulus kepada semua pihak yang telah membantu penulis, dengan caranya masing-masing, sehingga tulisan ini dapat penulis rampungkan. Terutama sekali kepada para mahasiswa, para peneliti dan para peminat yang sering mengajukan pertanyaan yang tajam dan menggelitik, kritik yang pedas, atau pujian berlebihan yang tidak menggembirakan, baik mengenai isi buku yang penulis tulis, atau juga mengenai kebijakan, dan kenyataan nyata pelaksanaan qanun- qanun yang berkaitan dengna syariat Islam selama ini. -
Islamic Education in Myanmar: a Case Study
10: Islamic education in Myanmar: a case study Mohammed Mohiyuddin Mohammed Sulaiman Introduction `Islam', which literally means `peace' in Arabic, has been transformed into a faith interpreted loosely by one group and understood conservatively by another, making it seem as if Islam itself is not well comprehended by its followers. Today, it is the faith of 1.2 billion people across the world; Asia is a home for 60 per cent of these adherents, with Muslims forming an absolute majority in 11 countries (Selth 2003:5). Since the terrorist attacks of 11 September 2001, international scholars have become increasingly interested in Islam and in Muslims in South-East Asia, where more than 230 million Muslims live (Mutalib 2005:50). These South-East Asian Muslims originally received Islam from Arab traders. History reveals the Arabs as sea-loving people who voyaged around the Indian Ocean (IIAS 2005), including to South-East Asia. The arrival of Arabs has had different degrees of impact on different communities in the region. We find, however, that not much research has been done by today's Arabs on the Arab±South-East Asian connection, as they consider South-East Asia a part of the wider `East', which includes Iran, Central Asia and the Indian subcontinent. Indeed, the term `South-East Asia' is hardly used in modern Arab literature. For them, anything east of the Middle East and non-Arabic speaking world is considered to be `Asia' (Abaza 2002). According to Myanmar and non-Myanmar sources, Islam reached the shores of Myanmar's Arakan (Rakhine State) as early as 712 AD, via oceangoing merchants, and in the form of Sufism. -
Pesan Dakwah Persuasif Ustadz Abdullah Gymnastiar Di
CORE Metadata, citation and similar papers at core.ac.uk Provided by Digital Library of UIN Sunan Ampel PESAN DAKWAH PERSUASIF USTADZ ABDULLAH GYMNASTIAR DI KANAL YOUTUBE : KAJIAN AL-HIKAM TENTANG CARA TERBAIK MENYIKAPI PERSOALAN HIDUP SKRIPSI Diajukan kepada Universitas Islam Negeri Sunan Ampel Surabaya Guna Memenuhi Salah Satu Syarat Merengkuh Gelar Sarjana Sosial (S.Sos) Di Bidang Komunikasi dan Penyiaran Islam Toyiz Zaman NIM:B71214024 PROGRAM STUDI KOMUNIKASI DAN PENYIARAN ISLAM FAKULTAS DAKWAH DAN KOMUNIKASI UNIVERSITAS ISLAM NEGERI SUNAN AMPEL SURABAYA 2019 M/1440 H i ABSTRAK Toyiz Zaman : B71214024 | Pesan Dakwah Persuasif Ustadz Abdullah Gymnastiar Di Kanal Youtube : Kajian Al-Hikam Tentang Cara Terbaik Menyikapi Persoalan Hidup Kata Kunci : Pesan Dakwah, Persuasif, Menyikapi Persoalan Hidup Pada prinsipnya dakwah ialah mengajak ke jalan Tuhan dengan sifat dan sikap yang santun dan dengan cara yang hikmah. Apalagi konteksnya adalah pada masyarakat yang plural, pada titik inilah dakwah dituntut untuk menjadi cahaya atau pioner dalam mendeskontruksi budaya-budaya yang keras, urakan, dan menyimpang dari kebenaran. Oleh karenanya perlulah dakwah yang persuasif, memahami dan bukan mencaci, mengedepankan rasa dan psikologis mad’u, bukan kepentingan pribadi. Inilah yang diperankan Aa Gym dalam melaksanakan aktivitas dakwahnya secara persuasif. Dia menekankan pada aspek kajian hati dalam kebanyakan ceramahnya, bahasa yang ringan, serta komunikatif adalah bagian dari kelebihan beliau dalam berdakwah, sehingga berbagai kalangan pun dapat dengan mudah menyimak setiap kajiannya.Selain dakwah dari mimbar ke mimbar, dari pesanteren ke pesantren akun youtube Aa Gym Official juga menjadi partnernya dalam berdakwah. Berkaitan dengan pembahasan diatas rumusan daripada konteks permasalahan yang ingin digali adalah : Apa Pesan Dakwah Persuasif Ustadz Abdullah Gymnastiar Di Kanal Youtube Tentang Cara Terbaik Menyikapi Persoalan Hidup? Pada penlitian ini menggunakan metode penelitian deskriptif kualitatif dengan kajian analisis wacana model Teun A. -
Tanjung Pura” As the Tourism Asset in Langkat District
Journal of Engineering Research and Education Volume 10, 2018 [101-110] The Conservation of the Old City “Tanjung Pura” as the Tourism Asset in Langkat District Meyga Fitri Handayani Nasution1* and Arjuna Pangeran2 1,2Jurusan Teknik Arsitektur Fakultas Teknik Sipil dan Perencanaan, Institut Teknologi Medan. Tanjung Pura, formerly was the capital of Malay Sultanate of Langkat, had various cultural heritages of Malay Sultanate and Dutch colonial. The diversity of cultural heritage objects in Tanjung Pura such as the historical buildings possess great potential as tourism assets in Tanjung Pura. Therefore, the conservation efforts are very much needed to avoid the old town Tanjung Pura from becoming only as a history. The special target of this research is the conservation of the region in Tanjung Pura as an architectural and cultural tourism asset. The results of the research are the design concept, conservation concept, design of the area, and documentation (such as photos and pictures of the historical buildings) using a design program. The result of the measurements and sketches in the area obtained using the design program, analysis and design concepts for the area will be used as a tourist object attraction. Keywords: City of Tanjung Pura, Conservation, Tourism Architecture. 1. INTRODUCTION Issues about the conservation of historical areas, especially in the old town have been done by many countries in this world such as Japan, Netherland, Singapore, and others. For example, in the beginning, Singapore had replaced buildings and historical areas with new appearance of modernization. However, the small number of tourists that come to Singapore made the government return back the historical city’s look such as Kampung Melayu, Little India, and China Town. -
Religious Freedom Implications of Sharia Implementation in Aceh, Indonesia Asma T
University of St. Thomas Law Journal Volume 7 Article 8 Issue 3 Spring 2010 2010 Religious Freedom Implications of Sharia Implementation in Aceh, Indonesia Asma T. Uddin Bluebook Citation Asma T. Uddin, Religious Freedom Implications of Sharia Implementation in Aceh, Indonesia, 7 U. St. Thomas L.J. 603 (2010). This Article is brought to you for free and open access by UST Research Online and the University of St. Thomas Law Journal. For more information, please contact [email protected]. ARTICLE RELIGIOUS FREEDOM IMPLICATIONS OF SHARIA IMPLEMENTATION IN ACEH, INDONESIA ASMA T. UDDIN* INTRODUCTION On Monday, September 14, 2009, the provincial legislature in Aceh, Indonesia passed Sharia regulations imposing stringent criminal punish- ments for various sexual offenses, such as adultery and fornication.1 Sharia, literally meaning “way to a watering place,” is a set of divine principles that regulate a Muslim’s relationship with God and man by providing social, moral, religious, and legal guidance. It is implemented through fiqh, or Is- lamic jurisprudence, which is the science of interpreting religious texts in order to deduce legal rulings. The Acehnese Sharia regulations are the latest manifestations of a process of formal implementation of Sharia that began in 2002 in Aceh.2 Given the gravity of the associated punishments, the reg- ulations have caught national and international attention, with human rights activists across the world decrying the severity of the corporal punishments imposed by the regulations. Much less frequently scrutinized are the regula- tions’ implications for other human rights—such as religious freedom. This paper analyzes these regulations’ religious freedom implications for both Muslims and non-Muslims. -
Download (1MB)
BAB I PENDAHULUAN A. Latar Belakang Masalah Masyarakat Indonesia merupakan masyarakat yang berasal dari berbagai macam latar belakang, tidak hanya dari berbagai macam agama seperti Islam, Kristen, Hindu, Buddha, Konghucu dan juga aliran kepercayaan. Tetapi masyarakat Indonesia merupakan masyarakat yang juga memiliki berbagai macam tradisi, adat istiadat dan juga kebudayaan sebagai ciri khas masing-masing wilayah mereka. Kebudayaan adalah keseluruhan dari kehidupan manusia yang terpola dan didapatkan dengan belajar atau yang diwariskan kepada generasi berikutnya, baik yang masih dalam pikiran, perasaan, dan hati pemiliknya (Agus, 2006: 35). Sebagai peninggalan yang diwariskan oleh leluhur dan nenek moyang kepada masyarakat yang sekarang, kebudayaan masih terus dilestarikan dengan cara melaksanakan apa yang telah diwariskan. Tentu saja kebudayaan itu memiliki makna dan tujuan yang baik serta mengandung nilai- nilai serta norma sehingga kebudayaan itu masih terus dilaksanakan hingga sekarang. Manusia dan kebudayaan merupakan hal yang tidak dapat dipisahkan. Sekalipun manusia sebagai pendukung kebudayaan akan mati namun kebudayaan yang dimilikinya akan tetap ada dan akan diwariskan pada keturunannya dan demikian seterusnya (Poerwanto, 2000: 50). Dengan beragamnya kebudayaan yang dimiliki oleh Indonesia maka dari kebudayaan 1 2 inilah diharapkan akan tercipta suatu masyarakat yang memiliki hubungan baik dalam kehidupannya serta tidak memandang dari latar belakang agama, ras, suku dan sebagainya. Dari sinilah manusia menjadi bagian penting dalam lestarinya kebudayaan tersebut. Dalam hal ini, masyarakat apabila dilihat dari segi budaya memiliki peran penting dalam pelestarian budaya. Dimana unsur- unsur yang dimiliki oleh kebudayaan ada tiga hal yakni; norma, nilai, keyakinan yang ada dalam pikiran, hati dan perasaan manusia. Kemudian tingkah laku yang dapat diamati dalam kehidupan nyata dan hasil material dan kreasi, pikiran, dan perasaan manusia (Koentjaraningrat, 2000: 179-202). -
A REAL THREAT from WITHIN: Muhammadiyah's Identity
Suaidi Asyari A REAL THREAT FROM WITHIN: Muhammadiyah’s Identity Metamorphosis and the Dilemma of Democracy Suaidi Asyari IAIN Sulthan Thaha Saifuddin - Jambi Abstract: This paper will look at Muhammadiyah as a constantly metamorphosing organism from which have grown modernist-reformist, liberalist progressive, political pragmatist and potentially violent fundamentalist-radical Muslims. It will argue that the trajectory passed by and the victory of the radical-puritan element in the National Congress 2005 can potentially become an obstacle for Muhammadiyah's involvement in the process of implementing democratic values in Indonesia in the future. To keep watching Muhammadiyah’s trajectory is crucially important due to the fact that this organization is one of the powerful forces in the world toward the democratization process. In order to be on the right track of democracy, Muhammadiyah has to be able to cope with its internal disputes over democratic values. Only by means of coping with these internal disputes can this organization ensure its role in propagating and disseminating democratic ideas as well as practices in Indonesia. Keywords: Muhammadiyah, metamorphoses, identity, democracy Introduction: An Overview of Muhammadiyah To date, Muhammadiyah has been plausibly assumed to be a moderate Islamic organization which is in a similar position to Nahdlatul Ulama (NU) and does not have any connections with radical individuals or organizations that could be associated with radical Islamic ideology. This paper will I argue that there are some important 18 JOURNAL OF INDONESIAN ISLAM Volume 01, Number 01, June 2007 Muhammadiyah and the Dilemma of Democracy factors that have been overlooked or ignored in this understanding of Muhammadiyah. -
The Muslim Manifesto (1990)
THE MUSLIM MANIFESTO (1990) - www.kalimsiddiqui.com Publisher’s introduction The Muslim Manifesto was published by the Muslim Institute at a conference on ‘The Future of Muslims in Britain’ held by in Logan Hall, the Institute of Education, London, on 14 July 1990. It was the result of several months of consultations with leading Muslim community figures in Britain, led by Dr. Kalim Siddiqui, Director of the Muslim Institute. It aimed to provide out “a common text THE defining the Muslim situation in Britain”, and proposed the creation of a range of community institutions under a ‘Council of British MUSLIM Muslims’. It was this proposal that led to the establishment of the Muslim Parliament of Great Britain, inaugurated in January 1992. MANIFESTO The writing of the Muslim Manifesto emerged from the Satanic Verses controversy, in which Dr. Siddiqui became a spokesman for the British Muslims’ anger and frustration, and a defender of their - a strategy for survival position in the face of attacks from the literary and political establishments, and the mass media. From the outset of the controversy, while others were focused on the book and its author, Dr Siddiqui understood the broader implications for the position of Muslims in Britain, and sought to channel Muslim energies to constructive programs for the future benefit of the community. The Muslim Parliament was still in its early stages at the time of Dr Siddiqui’s death in 1996, and unfortunately did not long survive him. For more information on it, see http://kalimsiddiqui.com/ muslim-parliament. www.kalimsiddiqui.com January 2016.