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AL-Fikr
ISSN : 14112140     EISSN : -     DOI : -
Core Subject : Humanities, Art,
Jurnal Al-Fikr diterbitkan oleh Fakultas Ushuluddin dan Filsafat UIN Alauddin Makassar. Al-Fikr diterbitkan pertama kali bulan juni 1996 dengan nama jurnal al Fikr : World Journal for Islamic Studies kemudian berubah pada tahun 2002 dengan nama al-Fikr : Jurnal Pendidikan Islam. Al-Fikr adalah jurnal terakreditasi nasional melalui Surat Keputusan Direktorat Pendidikan Tinggi Kemendiknas RI. Nomor 51/DIKTI/Kep/2010 tanggal 5 Juli 2010
Arjuna Subject : -
Articles 109 Documents
Kriteria Pengembangan Ternak Sapi Berkelanjutan di Kabupaten Takalar Paly, Basir
AL-Fikr Vol 3, No 3 (2013)
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This study aims to analyze the criteria of stakeholders in the development of sustainable cattle. By using participatory rural Appraisal (PRA), 35 samples of multi-stakeholder has observed, the data and information gatheredthrough focus group discussion  technique (Focus Group Discussion) among stakeholders.
ETIKA MENURUT PANDANGAN MURTADA MUTAHHARI Yunan, Muhammad
AL-Fikr Vol 19, No 1 (2015)
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This article discusses the ethics according to Murtadha Mutahhari. To Murtada Mutahhari, human actions can be distinguished between acts naturally (normal) and act akhlaqi. Natural act is an act that does not make the perpetrators be worthy of praise, for example; a hungry will eat, drink thirsty, tired of break and so on. Type of acts of this nature is also made by animals. Find akhlaqi act is an act that deserves to be praised or flattered, the artistry that is identical to the (voluntary). In that sense, people will recognize the great value of an act akhlaqi. The question is not whether prices can be juxtaposed or aligned with the material, such as money or other goods, of any such material. The question is ranked higher in the human person.
K.H. SAMANHUDI DAN SJARIKAT DAGANG ISLAM Muthahharah, Muthahharah
AL-Fikr Vol 19, No 1 (2015)
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This article discusses the history and role of KH. Samanhudi as a founder of the first Islamic organization in the history of Islam. With minimal background experience of the organization, he was able to establish an organization that would later give birth to various heroes Indonesia, the Islamic Trade Union. This organization but aims to promote trade and unite the Muslims, as well as to take the fight against colonial oppression carried out by the Netherlands. The method used in this research is qualitative method by tracking references relating to the relevant figures. The results showed that KH. Samanhudi much affected by the thinkers of the Middle East reformers, like Jamaluddin al-Afghani, Shaykh Muhammad Abduh and Sheikh Muhammad Rida. whereas in the case of organizational thinking, KH. Samanhudi many discussions with the results obtained Journalists First, Raden Mas Tirto Adi Soerjo. With this, KH. Samanhudi gave birth to the idea that quite brilliant in his day to repel the Company of the archipelago, which combines the teachings of Islam and the unity of the Muslims, later with a strong union putting up stiff resistance to uphold social justice for all Indonesian people.
PARADIGMA BERFIKIR NAHDATUL ULAMA DAN GAGASAN MODERASI Usman, Muh. Ilham
AL-Fikr Vol 19, No 1 (2015)
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This article elaborates on the paradigm of thinking Nahdlatul Ulama as one of the largest religious organization in Indonesia. NU was born officially in 1926, but was preceded by a forerunner of several organizations, the Nahdlatul Tujjar, Tashwirul Afkar and Nahdlatul Wathan. These organizations that generate and shape of NU. NU was born and formed to save every human individual from the divisions and unite in upholding commanding the good and forbidding the evil. Appropriate understanding of the basic principles of religion which was built by NU born in accordance with the requirements and can be used in view of todays reality, then prudence is indispensable to it. It is necessary, not to close the door of ijtihad, and not also in order to liberalize the individual may perform ijtihad, but more oriented to the benefit of the people. In social change, religion is only a supplementary function as well as a means for the process of change itself, not religion that makes changes to it. The worlds developing world of its own discretion. Religion only affects the world as far as ready influenced, not more than that. Once religion transformed himself into a decisive, no longer only affect but decisive, then he has become materialistic.
MENYEMAI GAGASAN INKLUSIF FAZLUR RAHMAN Mubarak, Mubarak
AL-Fikr Vol 19, No 1 (2015)
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The study of this article is the study of figures. Fazlur Rahman became the central figure of the discussion. One big idea is the idea of photographing inclusive in Islamic thought as well as a subject matter in this article. Fazlur Rahman had a progressive synthesis mindset that has given hitoris in perspective toward Islam and put hermeneutics-objective analysis in exploring the Koran, which later gave birth to a solid footing on a foundation of tradition (orthodox) Islam, and able to get out of the trap of stagnation for contextual spirit and compatible of the these days, namely the Islamic spirit substantive and liberating. In an effort to build it Fazlur Rahman makes hermeneutics as a tool or method in the interpretation of scripture. The first movement consists of two two steps; The first step, to understand the meaning of a statement of the Quran, by reviewing historical situation or problem from which the Quran answers and responses appear. The second step, to generalize from specific answers, statements-statements that have moral goals-social public, which can be abstracted from specific verses in the light of the historical background and rationale.
PEMBAHARUAN PEMIKIRAN ISLAM SEBAGAI MANIFESTASI NILAI KETAUHIDAN Abdillah, Abdillah
AL-Fikr Vol 19, No 1 (2015)
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This article discusses the renewal of Islamic thought as a manifestation of the values of monotheism. Tawhid is central and very fundamental concept in Islam. Undoubtedly the essence of Islam itself is an affirmation of monotheism-or acknowledgment that God is Almighty, Creator of absolute and transcendent, as well as King and Lord of the universe. Tawhid Islamic civilization is functionally or structural elements of civilization identity provider. Tawhid binding or integrating the entire basic elements so as to form a coherent whole, which is known as civilization. In the process of integrating the different elements of the essence of civilization-in this case typically forms tauhid- coloring. The authors came to the conclusion that the fundamental purpose of the renewal of Islamic thought in the religious life is to make the evolution of life is moving in a direction to move much more important for the purpose of ego than the moral health of the social structure that forms the current environment
MENEROPONG CORAK BERAGAMA FUNDAMENTALISME-RADIKALISME DALAM ISLAM Yaqub, Andi
AL-Fikr Vol 19, No 1 (2015)
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This article discusses fundamental understanding and radical as the root of the conflict within Islam. Fundamentalism and radicalism are ideologies that adhere to the principle of religious literalists. According to them, the Koran and the Hadith are the basic principle of Islam that do not require interpretation. Adhering to the text of the Quran and the Hadith is literalist, fundamentalist groups made in recent years, is also suspected to be followers of radicalism. The fundamentalism and radicalism that exist today in various countries (including Indonesia), still to be recognized as one of the components of society that does not come out of Islam. Nowadays, Fundamentalism and Islamic radicalism, may be considered that its existence has entered the modern period. They  focusing on challenge the West and there is also the fundamentalist style and radikalist not challenging the West, but trying hard to make the practice of Islamic law in a country. For the latter group, they exist and survive in Indonesia.
PERDEBATAN ASPEK-ASPEK KETUHANAN DALAM TEOLOGI DAN KAITANNYA DENGAN KALIMAT TAUHID Sabara, Sabara
AL-Fikr Vol 19, No 1 (2015)
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The History of Islamic thought  by some schools of kalam (theology) who have different views with one another. Differences in views on the different schools of kalam theology in Islam is based on the difference manhaj or epistemology to understand and believe in the existence of God. The concept of divinity of each of the flow of Islamic theology in different and sometimes diametrically opposed in interpreting sentences shared Tawhid, which is La ilaha illallah as an axiom in Islamic theology.  Not only difference of interpretation at the level of mere theological concepts, but also implications for the realm of social applications of these theological views. So the difference in the attitude of life is largely determined by differences in theological outlook.
KHILAFAH RASYIDAH: KAJIAN ATAS MAKNA, FUNGSI DAN SISTEM SUKSESINYA Yusuf, Burhanuddin
AL-Fikr Vol 19, No 1 (2015)
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This article examines the concept of khulafah Rasyidin historically by digging meanings, functions and system of succession. The method used in this study is a qualitative method. The author describes the events that occurred during the Rasyidin khulafa associated with the main task of the caliphate and the trajectory of political events that occurred during the turn of the caliphate succession. A variety of events that characterize the succession of governments khulafa Rashidun then analyzed, examined and compared leadership typology of each caliph Rasyidin. Khalifah himself is a title given to those who got the mandate to take the place of the Prophet Muhammad. As a real leader on the world and the Muslims with two main functions, namely as a Muslim leader who must operate a system of governance and as a guard at the same carrier religious treatise, namely Islam. Governmental system of Khilafat al-Rasyidin commonly used as a form of Islamic rule best, it does not have a permanent form, because each caliph who ruled implement its own system, the rhythm of the circumstances that occurred in his time people each.
POLEMIK ALIRAN ISLAM KLASIK TENTANG IMAN, KUFUR, AKAL DAN WAHYU Husain, Ahmadi
AL-Fikr Vol 19, No 1 (2015)
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This article discusses the polemic streams in the classical Islamic concept of faith, kufr, reason and revelation. The authors conclude that flow Khawarij said that people who receive tahkim are infidels, while the most extreme flow said anyone who did not emigrate into place, then he infidels and must be killed. While Flow Murjiah said that people who receive tahkim not a pagan, but a believer, because he justified God in his heart and diiqrarkan with oral. Another with the flow Mutazilah, they say people who commit major sins is not a believer nor infidel, but fasiq. Flow Ashaira said that anyone who sins is a big believer fasiq, and punishment in the hereafter, it is up to the will of God. Flow Maturidiyyah say that the great sin, not eternal hell. While the problem of reason and revelation, the authors came to the conclusion that the flow Mutazila give a great sense role rather than revelation. While Flow Ashaira provide reasonable role that small and more emphasis on revelation. Maturidiyyah flow Samarkand say that knowing Allah, the obligation to know God, and knowing good and bad, all of which can be known by reason. While revelation can only know the obligation to do good and bad. Maturidiyyah flow Bukhara argued that reason and revelation gets the same portion. Intellect can know God and knows to do good and bad. While revelation can know the obligation to know God and the obligation to do good and bad.

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