Khatulistiwa
KHATULISTIWA: Journal of Islamic Studies welcome papers from academicias on theories, philoshopy, conceptual paradigms, academic research, as wel as religion practices, in particular, papers which consider the following general topics are invited; Islamic education, Islamic Law, Islamic Economic and Business, Qur’anic and Hadist Studies, Islamic Though and Literature, Islamic Peace, Science & Civilization in Islam and Islam in Local/nation The regular issues include June and December editions each year. The journal is concerned to publish research-based articles in the area of Islamic studies.
Articles
182 Documents
<![CDATA[Kreativitas Imajinasi: Rihlah Mempertemukan Mainstream Psikoanalitik dan Psiko-Sufistik ]]>
<![CDATA[Hariansyah Hariansyah]]>
<![CDATA[ Khatulistiwa Vol 6, No 1 (2016) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v6i1.637
<![CDATA[Initiated by the hypothesis of Ahmad 'Izzat rajih that thinking is a conscious activity with originality as its destination. Meanwhile, through the theory of Oedipus complex, Freud opened the debate that the discourse on creativity must include the discourse on God. Freud's courageous act immediately leaves a serious issue. Serious impact can be seen from the history of thought in the West as if flowing in a flat mannet, without criticism and with the same pattern of implication. These viruses then infected the thought in the Islamic world even more acute in the modern period even though it had previously orbited creative thinkers with a diverse spectrum of original ideas to break away from the acute disease of original ideas such as al-Ghazali, Ibn 'Arabi, Mulla Sadra until Suh}rawardi al- Maqtul. This paper, through academic journey which initiates a meeting point for psychoanalytic-sufic approach, reveals that the original reason for the implementation of creative imagination is a purified fundamental psychological function.]]>
<![CDATA[SEJARAH KEMUNCULAN DAN PERKEMBANGAN SYI’AH ]]>
<![CDATA[Zulkifli Zulkifli]]>
<![CDATA[ Khatulistiwa Vol 3, No 2 (2013) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v3i2.220
<![CDATA[Many people hold a negative perception of the exiting tarekat (path for mystics to follow especially Sufism). This attitude is the result of the exclusiveness of the tarekat‘s programs. One of the exclusive programs is the asbal activity in the tarekat of Naqsyabandiyah Muzhariyah in Pontianak. Besides, in the asbal activity rebana (tambourine) is used to accompany praise to Rasulullah (messenger of God) which allows of many interpretations among the society. However, it can be explained that the exclusiveness of the asbal activity is aimed at avoiding suspicion in conducting tarekat which may result in bid‘ah and the practice of tarekat without bai‘at. The asbal activity also contain aspects of collective guidance which will further be elaborated in this writing.]]>
<![CDATA[MISI PENDIDIKAN SPIRITUAL KENABIAN NABI MUHAMMAD (Analisis Ikhtiar Membentuk Karakter Anak Bangsa Dengan Pendekatan Hikmah) ]]>
<![CDATA[Syarif Syarif]]>
<![CDATA[ Khatulistiwa Vol 1, No 2 (2011) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v1i2.185
<![CDATA[Education in the Islamic world, the real figure should appear Muhammad as the leading and most successful educators. But Muhammad did not appear today. Muhammad was especially touched by the mission in the practice of the educational process which is attributed to Islam except just touched in discourse without end. It happened because the essence of the mission of Muhammad is not understood. Missi Muhammad actually just about "morals". Today morals understood bias. Morals tend to be understood as a behavior (Af'al). Bias of understanding that was followed by a bias on the mode of delivery and source bias. Repair morals today leaning to "custodian" of learning. Though Muhammad said "I was raised to improve morals". It means that the process of moral improvement today one berthing. The Qur'an explains that "morals" as the subject and repairs must be returned to their home. Then steps should be taken before returning to his native morals, morality must recognize his form. By knowing his form, we will know the origin of morality. Then we would know it back to the source. Turned out Lord claimed that He alone can edify it. That is, any sophisticated educational process carried out by human beings will never be able to edify. Therefore, we must know how to restore moral behavior as subject to God. Based on this, this paper is written with “hikmah” approach.]]>
<![CDATA[HUKUM ISLAM DAN REALITAS MASYARAKAT (Upaya Memitrakan Konsep Hukum dengan Realitas Sosial) ]]>
<![CDATA[Firdaus achmad]]>
<![CDATA[ Khatulistiwa Vol 3, No 2 (2013): Volume 3 Nomor 1 Maret 2013 ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v3i2.211
<![CDATA[Life is a relationship between the activities of the occupant totality of the universe. For the sake of keeping the arranged activity, social and human as rational beings, designing various rules which then crystallization into a hunk of law. Awareness of the existence of human omnipotence of God in the governance of the universe of the universe, inspire omniscience of God involvement in the process of building the legal arrangement. Religious rules contained in the scriptures, as a description of his omnipotence and omniscience of God, an option spiritualistic when humans are exposed to must resolve the problems of life that is realistic. The existence of empty space between the realistic problems in your life with religious rules in the scriptures, human require to maximize the potential of rationality which naturally are able to present a realistic and the positive facts. Using the second option, the rule of God and product capabilities most rational way out is ideal. However, sometimes problems in your life require realistic humans tend to choose one of the two choices it. This condition necessitates the existence of thought on human wisdom to face realistic problems in your life.]]>
<![CDATA[MELACAK TERM KORUPSI DALAM AL-QUR’AN SEBAGAI EPISTEMOLOGI PERUMUSAN FIKIH ANTIKORUPSI ]]>
<![CDATA[Syaiful Ilmi]]>
<![CDATA[ Khatulistiwa Vol 1, No 1 (2011) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v1i1.175
<![CDATA[Corruption is an incessant discourse that continues to go through the dynamics. It also triggers a more comprehensive interpretation of corruption, and no exception in this case the Qur'an. In concrete, the Qur'an does not mention the term corruption as an explicit legal entity, but rather certain terms such as ghulul, al-suht, al-dawl and hirabah which lead to of the substance of corruption. Departing from these terms, a framework for the formulation of anti-corruption jurisprudence began to be discussed as a form of epistemology of prevention and its eradication.]]>
<![CDATA[PENGARUH FAKTOR EKSTERNAL TERHADAP KEPUTUSAN NASABAH NON MUSLIM MENGGUNAKAN JASA PEMBIAYAAN PERBANKAN SYARI’AH DI KOTA PONTIANAK ]]>
<![CDATA[Maladi Noor]]>
<![CDATA[ Khatulistiwa Vol 7, No 2 (2017) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v7i2.955
<![CDATA[Tujuan dari penelitian ini adalah untuk menganalisis seberapa besar pengaruh produk (X1), Harga (X2), Tempat (X3), Promosi (X4) dan Pelayanan (X5) terhadap keputusan nasabah non muslim dalam mempergunakan jasa pembiayaan bank syariah di Kota Pontianak. Data yang digunakan dalam penelitian ini adalah data pimer dan diperoleh melalui pembagian kuisioner kepada sejumlah responden yang relevan di Kota Pontianak. Metode sampling yang digunakan oleh peneliti adalah probability sampling non adalah teknik di mana setiap anggota sampel pada mengambil populasi memiliki kesempatan yang sama untuk menjadi anggota sampel. Dan teknik pengambilan sampel berdasarkan penilaian dari karakteristik anggota sampel yang disesuaikan dengan tujuan peneliti. Metode analisis data yang digunakan oleh peneliti adalah dengan analisis Faktor (Faktor Analysis). Dalam melakukan analisis penulis menggunakan bantuan software SmartPLS versi 3.0. Berdasarkan hasil analisis faktor dengan menggunakan SmartPLS bahwa ditemukan pengaruh yang paling dominan terhadap keputusan nasabah non muslim dalam menggunakan jasa pembiayaan bank syariah di Kota Pontianak adalah terdapat pada variabel tempat dengan nilai loading aktor sebesar 0,384. Sementara variabel terendah terdapat pada faktor harga dan produk yang masing-masing bernilai sebesar 0,181 dan 0,187.]]>
<![CDATA[KOSMOLOGI MELAYU: Studi Pada Arsitektur Masjid Kesultanan Sambas ]]>
<![CDATA[Lamazi Lamazi]]>
<![CDATA[ Khatulistiwa Vol 5, No 1 (2015): Volume 5 Nomor 1 Maret 2015 ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v5i1.265
<![CDATA[Cosmology is the science of the universe and discusses the origins of events such as the parts contained in the embodiment of the universe, the Malay’s cosmology contained in the works of art can be seen at the mosque Jami ' of Sambas, namely on the Mihrab, Pulpit, Calligraphy , Foundations, Forms roof, Porch, Door, Window, and Pillar Mosque.]]>
<![CDATA[BUDAYA KHURUJ JAMA’AH TABLIGH: DIALEKTIKA ANTROPOLOGIS DAKWAH ISLAM ]]>
<![CDATA[Cucu Cucu]]>
<![CDATA[ Khatulistiwa Vol 7, No 1 (2017) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v7i1.946
<![CDATA[Dalam konteks penerimaan dan penolakan terhadap kegiatan dakwah Jama’ah Tabligh, kajian dakwah sebagai sebuah fenomena, fakta social budaya Islam menjadi penting. Budaya Islam merupakan refleksi nilai Islam yang diaktualisasikan dalam berbagai aspek kehidupan kultural manusia. Islam sebagai realitas kultural merupakan produk dialektika antropologis Islam. Guna menjawab permasalahan di atas, dilakukan studi lapangan dengan metode studi kasus. Melalui teknik wawancara mendalam, observasi dan dokumentasi, ditemukan bahwa kesungguhan komunitas jama’ah tabligh dalam dakwahnya merupakan refleksi ketauhidan dan kethaatan, serta kemanusiaan mereka terhadap seruan dakwah dalam Al-Qur’an dan Hadis. Simbol-simbol yang selalu mereka tampilkan selama khuruj merupakan pemikiran dan pemahaman mereka terhadap etika dan metode dakwah.]]>
<![CDATA[NILAI-NILAI INTI (CORE VALUE) MASYARAKAT ISLAM DI MERUHUM PULAU LEMUKUTAN ]]>
<![CDATA[Imron Muttaqin]]>
<![CDATA[ Khatulistiwa Vol 4, No 2 (2014) ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v4i2.256
<![CDATA[This articles based on program called by “Kampung Riset” held by Lembaga Penelitian dan Pengabdian pada Masyarakat (LP2M) IAIN Pontianak. The aims of this study is to describe the core value of Islamic Meruhum society. Interview and participant observation collecting data used. Informan key choosen by purposive sampling technique. The finding of this study shows the core values in Meruhum, they are cooperation, hard work and kinship. The Meruhum’s Islamic culture is circumcision, weddings, Muharram celebration, tahlil (repeated recitation of the confession of faith). Education and internalization of Islamic culture values are more to be aplicated through direct practice in a particular job than formal education. Kalimah thayyibah are loaded and inserted when life skills education practice are held. Along with it, internalization of Islamic aqeedah and teaching process are included.]]>
<![CDATA[FALSAFAH JURNALISME ISLAMI ]]>
<![CDATA[Aliyah Nur‘aini Hanum]]>
<![CDATA[ Khatulistiwa Vol 2, No 2 (2012): Volume 2 Nomor 2 September 2012 ]]>
Publisher : <![CDATA[The Pontianak State Institute of Islamic Studies ]]>
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DOI: 10.24260/khatulistiwa.v2i2.199
<![CDATA[Al-Qur‘an as the foundation of Islam philosophy functions not only as a way of life in daily life of muslims but also become the basic norm of work for Muslim journalists so that it could prevent them from writing something they are not supposed to the Al-Qur‘an also encourages the emergence of normative of willingness such as the awareness of the important of writing which in turns promotes the development of Dakwah bi al-Qalam or Islamic missionary with writings. In this context, Muslim journalist are not only limited to Muslims working as journalist loyal and committed to their religious obligation. They could be Muslim scholars, preachers, clerics and Muslim (in general) who write for mass media. There are five roles of Muslim journaliststhat could be listed here; as educator (mujaddib), as corrector of wrong information (musaddid), as reformer (mujaddid), as peace-maker (muwahid) and as combatant (mujahid).]]>
