Kuriositas: Media Komunikasi Sosial dan Keagamaan
Kuriositas journal specializing in the study of Islamic Studies, and intended to communicate about original research and current issues on the subject. Kuriositas journal is open to contributions of experts from related disciplines.
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"Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara"
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<![CDATA[FILSAFAT AKHLAK DALAM KONTEKS PEMIKIRAN ETIKA MODERN DAN MISTISISME ISLAM SERTA KEMANUSIAAN ]]>
<![CDATA[Ipandang, Ipandang]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v10i1.581
<![CDATA[In the context of modern ethical thinking, philosophy of Akhlak occupies animportant role. Philosophy of Akhlak will form a state of the soul that can bring aperson to good deeds. In this modern era, there are still a few researcers who research the philosophy ofakhlak, because they have been satisfied with akhlak from religion and do not feel the need for scientific research on the basis of good and bad. In fact, moral philosophy is focused on the view toward improvement in determining the rights and obligations, and generate personal feelings about the great responsibility for self, society and God]]>
<![CDATA[TINJAUAN KRITIS DAN MENYELURUH TERHADAP FUNDAMENTALISME DAN RADIKALISME ISLAM MASA KINI ]]>
<![CDATA[Ahdar, Ahdar]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
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DOI: 10.35905/kur.v10i1.582
<![CDATA[The purpose of this research is to present a historical review and critique of the actions of radicalism on the basis of fundamentalism in Indonesia. This research is motivated by the development of discourse related to fundamentalism and radicalism which is often identified to Islam group with negative connotation in Indonesia. The methodology used in this research is a qualitative descriptive approach with a historical-critical study method. Data were collected through literature studies and related literature of several Islamic organizations consisting of; Darul Islam Or Islamic State of Indonesia (NII); Majelis Mujahidin Indonesia (MMI); Hizbut Tahrir Indonesia (HTI); and the Islamic Defenders Front (FPI). The results show that fundamentalism and radicalism is a verbic word whose roots are not contained in the language of Muslims in various Arabic speaking countries. Fundamentalism by term is the assertion of certain religious activists who define religion absolutely and literally. Fundamentalism as a reaction to modernism emerged in the nineteenth century. At that time, modernism appeared very fiery in the United States. In the era of the 1990s, there was a change of format and fundamental strategy in radical Islamic movement in Indonesia. If in previous years this movement runs latently and always confronted by the State so as to generate political fear for Muslims then in the era of the 1990s radical Islamic movement appears openly, as seen in the movement Laskar Jihad, Jamaah Islamiah Ahlussunnah wal Jamaah, Ikhwanul Muslimin, Mujahidin Jamaah, Nurul Fikr, Islamic Defenders Front and Hizb ut-Tahrir Based on the results of research, author concluded that Fundamentalism and radicalism is not a term derived from Islam but the term of Christianity which is today used for Islam. Both fundamentalism and radicalism potentially exist to any group, whether religious, social, or political. It occurs in any religion. Fundamentalism can be a virtue if it is not performed by the action of radicalism. Therefore, the solution to the value of tolerance in fundamentalism is a deep understanding of belief or religion.]]>
<![CDATA[PEMIKIRAN ETIKA MUTAHHARI ]]>
<![CDATA[Amin, Muahammad]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
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DOI: 10.35905/kur.v10i1.583
<![CDATA[MurtadhÄ MuthahharÄ« adalah seorang filosof, ulama, sufi Syi‘ah kontemporer, serta salah seorang dari ideolog revolusi Islam Iran. Inti studi agamanya adalah bidang fikih, namun ia menunjukkan kecintaan yang tinggi pada filsafat, tasawuf, dan teolog. Menurut MurtadhÄ MuthahharÄ«, perbuatan manusia dapat dibedakan antara perbuatan alami dan perbuatan akhlÄqÄ«. Perbuatan alami adalah perbuatan yang tidak terpuji, jenis perbuatan alami ini juga diperbuat oleh binatang. Sedang perbuatan akhlÄqÄ« adalah perbuatan yang layak untuk dipuji, perbuatan yang identik dengan usaha. Manusia mengakui akan nilai agung suatu perbuatan akhlÄqÄ« yang tidak dapat diukur dengan materi; Hadirnya perbuatan akhlÄqÄ« disebabkan oleh manusia adalah maujud yang memiliki dua sisi, ia berada di alam materi dan metafisik, memiliki ruh dan jasad. Dalam “teori penyembahan†MurtadhÄ MuthahharÄ«, mengklasifikasikan bahwa akhlak tidak akan memiliki arti apabila tidak dibarengi dengan pengenalan Tuhan (ma‘rifat AllÄh). Artinya, tauhÄ«d dalam pandangannya adalah akar dari prinsip akhlak orang beriman yang tidak akan dapat dicabut oleh kekuatan manapun.]]>
<![CDATA[PEMIKIRAN ETIKA IBNU MISKAWAIH ]]>
<![CDATA[Nizar, Nizar]]>;
<![CDATA[Barsihannor, Barsihannor]]>;
<![CDATA[Amri, Muhammad]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v10i1.584
<![CDATA[Ibnu Miskawaih dijuluki sebagai bapak etika Islam. Ia telah mampu merumuskan dasar-dasar etika di dalam kitabnya Tahdzib al Akhlaq wa Thathir al A‘raq (PendidikanBudi dan Pembersihan Akhlak ). Sumber filsafat etika Ibnu Miskawaih berasal dari fisafat Yunani, peradaban Persia, ajaran syariat Islam dan pengalaman pribadi. Dalam pemikirannya mengenai etika, ia memulainya dengan menyelami jiwa manusia. Ia memandang bahwa ilmu jiwa memiliki keutamaan sendiri dibandingkan dengan ilmu-ilmu jiwa lainnya. Ajaran etika Ibnu Miskawaih berpangkal pada teori jalang tengah. Intinya menyebutkan bahwa keutamaan akhlak secara umum diartikan sebagai posisi tengah ekstrem kelebihan dan ekstrem kekurangan masing-masing jiwa manusia. Dengan demikian, menurut Ibnu Miskawaih bahwa akhlak merupakan keadaan jiwa yang mengajak sesorang untuk melakukan perbuatan tanpa dipikirkan dan diperhitungkan sebelumnya. Sehingga akhlak dapat dijadikan fitrah manusia dengan melakukan latihan-latihan yang terus menerus hingga menjadi sifat diri yang melahirkan akhlak yang baik.]]>
<![CDATA[PEMIKIRAN ETIKA MULLA SHADRA ]]>
<![CDATA[Bachtiar, Andi Safri]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v10i1.585
<![CDATA[Para pemikir muslim berpendapat bahwa etika merupakan ilmu pengobatan rohani yang sangat dibutuhkan manusia, terlebih dalam keadaan yang serba tidak menentu seperti sekarang ini,kondisi psikologis dan mental masyarakat akhir-akhir ini menunjukkan dekadensi moral yang mengkhawatirkan. Oleh karena itu pengkajian di bidang etika semakin dirasakan urgensinya, di samping itu etika filosofis yang dikembangkan para filosof muslim juga perlu mendapatkan perhatian serius.Salah seorang filosof besar yang memiliki peran penting bagi dunia intelektual Islam yakni Mulla Shadra. Pada era Mulla Shadra ini, telah melahirkan sebuah nuansa filsafat baru yang dipelajari secara intensif dengan berbagai analisis serta memberikan sintesis dan integrasi dari filsafat-filsafat sebelumnya. dengan pemikiran-pemikirannya dalam filsafat hikmah yang brilian dan orisinil mampu menjawab semua tantangan-tantangan moral pada masanya.]]>
<![CDATA[KAJIAN ETIKA ISLAM ]]>
<![CDATA[Hanafi, Sain]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v10i1.586
<![CDATA[Moral awareness is a sense of self that feels good and bad, which is able to distinguish halal and haram, and rights and vanity. Man understands with his deeds. The human being as the subject realizes that he is dealing with his deed now, before, during and after the work is done. This article aims to expose ethics in Islam that is described in ethics towards God, man, and the natural environment. Ethics of God is based on moral law through gratitude to Him. Unlike ethics to man, the nature of his freedom becomes a moral creature that always interact to achieve happiness as the ultimate goal of ethics. In ethics on the environment, attitudes, actions, and ethical perspectives and management of environmental stewardship and all members of the ecosystem are indispensable.]]>
<![CDATA[TASAWUF SEBAGAI ETIKA PEMBEBASAN; MEMOSISIKAN ISLAM SEBAGAI AGAMA MORALITAS ]]>
<![CDATA[Saprin, Saprin]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
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DOI: 10.35905/kur.v10i1.587
<![CDATA[The purpose of this study is to understand the nature of Sufism as an ethics of liberation and how to position Islam as a moral teaching. The background of this study is the inequality due to spiritual poverty that has penetrated into various aspects of human life depicted in the decline and even a moral degradation implicating the crisis that result in the fragility of the joints of human life The methodology used in this research is qualitative descriptive approach. The data were collected through literature studies and libraries related to the concept of Sufism in Islam in relation to the formation of human morality. The results of this study show that Sufism is one's attempt to get closer to God as closely as possible. The beginning of the emergence of the Sufism teachings was started along with the Islamic religion itself since the apostolic event of Prophet Muhammad SAW. Before Muhammad was appointed an apostle, he has repeatedly performed Tahannuts and khalwat in the Hira Cave. When he offered tasawwuf in modern life, was not an offer to abandon the practical life of the world, but how the 'mortal' and practical world life is intended as a means of achieving pleasure and devotion to the Divine. Thus, the mortal 'has the value of immortality, where the mortality chooses the dimension ending Based on the results of the study, authors concluded two things. First, Sufism is not a form of escapism or escape from the life of the world, but asceticism breaks away from earthly fetters. Second, the teaching of Islam which is the religion of morality serves as a protector that provides composure and peaceful life.]]>
<![CDATA[HASAN AL-BANNA AL-IKHWAN AL-MUSLIMUN ]]>
<![CDATA[Musyarif, Musyarif]]>
<![CDATA[ KURIOSITAS: Media Komunikasi Sosial Keagamaan Vol 10 No 1 (2017): Pemikiran Islam dan Hubungannya dengan Budaya Nusantara ]]>
Publisher : <![CDATA[LPPM IAIN Parepare ]]>
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DOI: 10.35905/kur.v10i1.588
<![CDATA[This article examines the thoughts of Hasan Al Bann, founder of the Ikhwan alMuslimun movement. The method used in examining the results of Al Banna’s thought is the literature review through books or literature related to the object being studied or supporting documents such as journals and related articles. This paper uses text studies using a hermeneutic paradigm to interpret the character of Hasan have thought. The results of the study show that Al-Ikhwan al-Muslimin was formed as a medium of the struggle of Hasan al-Banna with his friends in launching da’wah messages. Hasan al-Banna’s concept and movement is the spirit of jihad secured to all aspects of life on the basis of faith.]]>
