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Khazanah: Jurnal Studi Islam dan Humaniora
Published by Universitas Islam Negeri Antasari Banjarmasin
ISSN : 0215837X     EISSN : 24607606     DOI : -
Core Subject : Humanities, Art, Social,
Arts Humanities Social Sciences
Khazanah : Jurnal Studi Islam dan Humaniora ISSN 0215-837X and E-ISSN 2460-7606 is peer-reviewed national journal published biannually by the State Islamic University (UIN) of Antasari Banjarmasin. The journal is published biannually in June and December.
Arjuna Subject : -
Articles 399 Documents
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PERANCANGAN MEDIA PEMBELAJARAN BERBASIS WEB (Tinjauan terhadap http://cai.elearning.gunadarma.ac.id/) Widyo Widodo
Khazanah: Jurnal Studi Islam dan Humaniora Vol 8, No 2 (2010)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v8i2.3023

Abstract

Perkembangan teknologi informasi dan komunikasi (TIK) sangat pesat, Menurut statistik yang dikeluarkan oleh www.internetworldstats.com 2009, dari sekitar 6,767,805,208 populasi dunia hampir 1,733,993,741 merupakan pengguna internet, yang berarti sekitar 26 % penduduk dunia telah memiliki akses ke internet, dengan porsi pengguna terbanyak di Asia berkisar 42 % dari seluruh pengguna internet dunia. TIK mempunyai potensi yang sangat besar untuk dimanfaatkan dalam dunia pendidikan. Pada blue print TIK Depdiknas, stidak- tidaknya disebutkan ada tujuh fungsi TIK dalam pendidikan, yakni sebagai sumber belajar, alat bantu belajar, fasilitas pembelajaran, standard kompetensi, sistem administrasi, pendukung keputusan, sebagai infrastruktur. Penelitian pengembangan ini mencoba merancang situs media komunikasi berbasis web untuk pembelajaran. Situs dengan alamat http://cai.elearning.gunadarma.ac.id/ telah diimplementasikan terhadap kurang lebih 50 mahasiswa. Sembilan puluh enam persen menyatakan program ini sangat menarik dan sangat membantu dalam kegiatan pembelajaran. Selain itu 90 % menyatakan program ini dapat mengatasi kebosanan terhadap perkuliahan di kelas dalam bentuk metode ceramah
KONSEP PENDIDIKAN HATI AHMAD FAHMI ZAMZAM Akhmad Syahbudin
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v15i1.1132

Abstract

This study belongs to library study and is also an intellectual biography study. The nature of the study is qualitative which highlights the contributions of thought in the field of Islamic education. The Islamic education approach was applied in order to identify the contribution of thinking to the character of Islamic education, especially on the material aspects. The data were obtained from Ahmad Fahmi Zamzam's work; Empat Puluh Hadis Penawar Hati, Empat Puluh Hadis Akhlak Mulia, Empat Puluh Hadis Kelebihan Ilmu dan Ulama, Empat Puluh Hadis Peristiwa Akhir Zaman, as well as his audio visual lectures or grand recitation related to the research. The Data are grouped according to the theme of Islamic education further in the analysis. Research findings: (1) Heart education is a conscious effort to cultivate the potential of the heart to achieve perfection into a healthy heart (qalbun salîm) to justify our relationship to Allah swt and fellow human beings. (2) The importance of correcting, changing, and maintaining the heart is one of the foundations for the conduct of heart education. (3) The purpose of the heart education is directed to make the students' hearts become good and right. (4) The approach that can be done in the education of the heart is to pay attention and keep the actions of all the potential of the body from acts that can make the heart becomes dirty, by exploiting the potential of the body, the potential of eye, ear, and the potential of lathîfah ar-Rabbâniyyah. (5) The method of the heart education is grouped into two parts; First, the method of the heart education with charitable deeds, such as; prayer, zakat and alms, fasting, reciting al-Qur'an, dhikr, seeking halal rizki, having social awareness, 'amar ma'rûf and nahî munkar, and ittiba'. Second, the method of the heart education with the spiritual charities, such as; repentance, khauf, zuhud, being patient, gratitude, sincerity, mahabbah, and remembering death. (6) The curriculum of the heart education must be integrated with lathîfah ar-Rabbāniyyah i.e al-Qalbu, al-'Aql, ar-Rûh, and an-Nafs. So the educational content given should be directed to meet the spiritual and emotional material needs. (7) Evaluation of the heart education can only be measured by self-protégé children whose measure is the tranquility within the students themselves and generate noble morality.
Posisi Madrasah dalam Sistem Pendidikan Nasional di Era Otonomi Daerah M. Daud Yahya
Khazanah: Jurnal Studi Islam dan Humaniora Vol 12, No 1 (2014)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v12i1.303

Abstract

Madrasah is an Islamic educational institutions that have a long history, and finally recognized part of the National Education System . Madrasas are already managed by Depag / Kemenag with the religious sector is a problem when faced with the UU regions autonomy which necessitates the education sector be transferred to the government. At the end of the progress the school is not located in the under Depag and Kemenag but on the creativity the schools own.
MEMBANGUN JEJARING PENGETAHUAN (Mengupayakan PTAI menjadi Learning Organization (LO)) Ani Cahyadi
Khazanah: Jurnal Studi Islam dan Humaniora Vol 8, No 1 (2010)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v8i1.3017

Abstract

PTAI (Perguruan Tinggi Agama Islam) adalah lembaga pendidikan Islam yang telah lama berdiri dengan berbagai dinamikanya. Upaya lembaga ini untuk terus berbenah diri menjadi yang terbaik adalah dambaan orang. Mengupayakan PTAI untuk terus belajar dan menjadi organisasi belajar terus diupayakan berbagai kalangan intern dan ekstern organisasi ini. Dengan memadukan people (siapa lagi yang belajar selain manusia), process (belajar sebelum, selagi, dan setelah), dan technology (sebuah mesin penghimpun otomatis yang mudah diakses). Pada akhirnya keseluruhan praktik berbagi dapat dilakukan dengan menjangkarkan kegiatan pada orang-orang yang bersemangat menyelesaikan tugas. Juga terbentuk mental model pada setiap individu pada organisasi ini dapat men-shared ilmu pengetahuan dan perubahan.
NAFS IN SUFISM PSYCHOLOGY: ROBERT FRAGER’S PERSPECTIVE Asty Wulandari
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v15i1.1155

Abstract

Objek utama kajian psikologi ialah manusia yang terdiri dari jiwa dan raga. Dalam psikologi, raga manusia dapat berfungsi atau beraktifitas ketika jiwa mampu menggerakkannya dalam bentuk motif. Secara garis besar, jiwa bergerak yang berpadu dengan raga membentuk sebuah nama “diri/aku (self)” atau dalam satu konsep “kepribadian”. Hal senada juga menjadi bagian dalam kajian Islam (tasawuf/sufisme), kepribdian (akhlak) melibatkan dua substansi yaitu jasad dan ruh. Dua substansi yang saling berlawanan ini pada prinsipnya saling membutuhkan. Dalam hal ini tentu saja term “nafs” merupakan jembatan untuk memadukan keduanya. Berawal dari ulasan komparatif atau bahkan menyamakan antara Psikologi Barat dan Tasawuf, Robert Frager (seorang psikolog sekaligus syekh) dalam dalam bukunya juga membicarakan term yang sama (nafs). Dalam buku Psikologi sufi yang ia tulis, ia mengaskan bahwa tasawuf adalah pendekatan yang sangat holisik (mengintegasikan antara fisik, psikis dan spirit) dan memahamkan bahwa tasawuf adalah disiplin spiritual bagi semua orang tanpa kelas dan kasta. Dengan demikian, rumusan masalah dalam tulisan ini ialah apa dan bagaimana definisi nafs, posisi dan karakteristik nafs dalam Psikologi Sufi dan tingkatan nafs dalam Psikologi Sufi perspektif Robert Frager. Dalam bagian kesimpulan, penulis menilik pada dua sudut pandang, yaitu sudut perkembangan nafs secara tasawuf dan mengkritisi aspek psikologis yang digunakan Robert Frager. Dalam sudut pandang sufisme, Robert Frager telah melakukan pengembangan dari konsep nafs yang telah dirumuskan al-Ghazali maupun al-Hifni. Namun demikian dalam tulisannya Robert Frager belum menyinggung hirarki kebutuhan yang diprakarsai Abraham Maslow ,terutama tingkat aktualisasi diri.The main object of psychology study is the human being as a wealth of body and soul. In psychology, the human body can function or act when the soul is able to move it in the form of motive. Broadly speaking, the moving soul that blends with the body forms a name called "self / I" or in a "personality" concept. The same thing is also a part of Islamic studies of tasawuf or sufism, personality (akhlak) involves two substances namely the body and spirit. These two opposing substances in principle need each other. In this case, of course the term "nafs" acts as a bridge to combine the two. Starting from a comparative review or even equating between Western Psychology and Sufism, Robert Frager, a psychologist as well as a sheikh, in his book also speaks of the same term (nafs). In his book of Sufi Psychology, he asserts that Sufism is a very holistic approach for it integrates physical, psychic and spirit and underlines that Sufism is a spiritual discipline for all people without class and caste. Thus, the formulation of the problem in this paper is what and how the definition of nafs, positions and characteristics of the nafs in Sufi Psychology and the level of nafs in the Sufi Psychology perspective of Robert Frager. In the conclusion part, the writer looks at two points of view, i.e. the nafs development in tasawuf and critiques the psychological aspects used by Robert Frager. In the view of Sufism, Robert Frager has been developing the concept of the nafs that al-Ghazali and al-Hifni have formulated. However, in his writings Robert Frager has not touched upon the hierarchy of needs initiated by Abraham Maslow, especially the level of self-actualization. 
Islam, Budaya Indonesia, dan Posisi Kajian Islam di Perguruan Tinggi Islam Mastuki HS
Khazanah: Jurnal Studi Islam dan Humaniora Vol 12, No 1 (2014)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v12i1.298

Abstract

This article discusses the integration of Islamic values into Indonesians culture. Seen from the point of view of religion, Indonesia is the largest Muslim nation in the world ( the biggest Muslim country in the world). But in the religion - political and ideological, Indonesia is not an Islamic State .However, it does not mean Islam is Indonesia not original . Difficult to deny that the teachings and values of Islam has contributed much to the formation of Indonesian national culture. On the other hand, the institutionalization of Islamic values is also very powerful form of knowledge and intellectual system of the people, customs and belief systems, national culture, economic systems, up to the formation of Mus- lim behavior in Indonesia. In short, Islamic values has been fused with the culture of Indonesia. Islamic values have been institutionalized and becomes tradition in Indonesia then experience the dynamics and endless adjustments to this day.
ETIKA SAINS DALAM PERSPEKTIF SPIRITUALITAS ISLAM Mohammad Takdir
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 2 (2017)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v15i2.1635

Abstract

This paper aims to explore the idea of the importance science ethics in the Islamic spirituality perspectives. This study used library research to determine the ethical dimension of Islamic science which is more concerned with the benefit of the people rather than the negative impact of the development of science and technology. By using the view of Islamic spirituality, the development of modern science should be guided by ethics and morals that represent esoteric wisdom as the heart of religion.This study shows that the ethics of science in the view of Islamic spirituality always emphasizes the dimensions of wisdom as reflected in the use of science without neglecting the most basic human values. The ethics of science contained in Islamic spirituality is a reflection of the esoteric dimension that encourages its people to be more sensitive to the future of nature which becomes the most beautiful representation of God's face. The ethical-esoteric dimension inherent in Islamic science is expected to be implemented by religious people to better appreciate the universe as God's creation. 
Eksistensi Advokat Sebagai Profesi Terhormat (Officium Nobile) dalam Sistem Negara Hukum di Indonesia Anwar Hafidzi
Khazanah: Jurnal Studi Islam dan Humaniora Vol 13, No 1 (2015)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v13i1.517

Abstract

As mentioned in 1945 Constitution of the Republic of Indonesia article 1(3), Indonesia is a country of law. Reformation era has changed law system in Indonesia and given a big opportunity for law enforcement, espe- cially for advocate profession other than judicial power. As we know, advo- cate profession has been regulated in Laws No. 18 Year 2003 about advocate. According to that provision, advocate is in position as law enforcement, free and Independent which is guaranteed by laws and regulations, so that the exist- ence has the logical consequence that the advocate is aofficium nobille and have the same or equal position with other law enforcement authorities whom au- thorities also been determined by the laws and regulations in Indonesia, such as judges, prosecutors, and police. Sometimes ago , there were problems in regu- lating professional advocate which had caused heated debate among legal ex- perts, legislators and legal practitioners. It is because a submission of a draft of Law to amend the provisions of Law No. 18 year 2003 about the advocate.Kata Kunci : Advokat, Profesi Terhormat (Officium Nobile), Sistem Negara Hukum Indonesia.
THE CONCEPT OF MAHABBAH OF ABDUS SHAMAD AL-PALIMBANI IN FACING THE SPIRITUAL CRISIS OF MODERN MAN Nur Hadi Ihsan; Amir Maliki Abitolkhah; Indah Maulidia Rahma
Khazanah: Jurnal Studi Islam dan Humaniora Vol 20, No 1 (2022)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v20i1.6328

Abstract

Modern man's spiritual crises is a fascinating topic that is constantly pertinent to be discussed nowadays. The promise of a remedy to this modern dilemmas is even more intriguing. Abdus Shamad al-Palimbani is a prominent Sufi figure in the Malay Indoneaian Archipelago, with Sufi mahabbah teaching that is favorable to resolving this spiritual crisis. This work aims to explore the notion of mahabbah of al-Palembani and its significance in overcoming modern humans' spiritual dilemmas. This study is library research using qualitative approach. The data wer collected utilizing documentary techniques referring to boks, articles, and other published materials. The acquired data is then analyzed employing the descriptive-analytical method. This study finds that according to Abdus Shamad, human love is divided into stages, starting with love for others, wealth, family and relations, self-love, and love for Allah and His Messenger. If a man is bound by the four worldly degrees of love, he will suffer a spiritual crisis. Only by achieving the ultimate level of love, mahabbatullah, can he discover his own self, both material and spiritual.
KONSTRUKSI KAFIR DALAM DISKURSUS TASAWUF: ANALISIS WACANA KRITIS KATA KAFIR PADA KITAB HÂDZÂ AL-KITÂB MATN AL-HIKAM KARYA KIAI SHOLEH DARAT Ahmad Umam Aufi; Muslich Shabir
Khazanah: Jurnal Studi Islam dan Humaniora Vol 20, No 1 (2022)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v20i1.5543

Abstract

This paper aims to look at the construction of the word kafir in Sufism discourse using Norman Fairclough's critical discourse analysis approach. This paper examines the term kafir in the holy book Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî by kiai Sholeh Darat. The results of this discussion show that the word kafir in Sufism is not synonymous with non-Muslim but refers to tadbîr, lacut (beyond the limit) when feeling rich, and not grateful for God’s mercy. The construction of the word infidel is influenced by the Sunni Sufism style adopted by Kyai Sholeh Darat. The construction of the term kafir is also in order to maintain monotheism and optimism of Muslims during the difficult times experienced in the 19th century. This happened because of the impact of the policy of the forced cultivation system, the domination of the colonial government in all aspects of people's lives and the strengthening of the unequal economic structure and the structure of Javanese foedalism. The impact of the construction of kiai Sholeh Darat on the term kafir is not to worry about any worldly affairs such as sustenance and directing Muslim life to concentration on the path of worship such as science and spiritual activities which later gave birth to the strength of the pesantren and tarekat network in resisting colonialism.Tulisan ini bertujuan untuk melihat konstruksi kata kafir dalam diskursus tasawuf dengan menggunakan pendekatan analisis wacana kritis Norman Fairclough. Tulisan ini mengkaji kata kafir dalam kitab Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî karya kiai Sholeh Darat. Hasil dari pembahasan ini menunjukkan bahwa kata kafir dalam tasawuf tidak identik dengan non muslim melainkan merujuk pada tadbîr, lacut (melampaui batas) saat merasa kaya, dan tidak mensyukuri nikmat. Konstruksi kata kafir ini dipengaruhi corak tasawuf sunni yang dianut kiai Sholeh Darat. Konstruksi kata kafir juga dalam rangka memelihara ketauhidan dan optimisme umat Islam pada masa-masa sulit yang dialami di abad ke-19. Hal tersebut terjadi karena dampak kebijakan sistem tanam paksa, dominasi pemerintah kolonial pada seluruh aspek kehidupan masyarakat dan menguatnya struktur ekonomi yang timpang dan struktur foedalisme Jawa. Dampak dari konstruksi kiai Sholeh Darat atas term kafir yaitu tidak mengkhawatirkan setiap urusan duniawi seperti rezeki dan mengarahkan kehidupan muslim pada konsentrasi di jalur ibadah seperti ilmu pengetahuan dan aktivitas ruhani yang kelak melahirkan kekuatan jaringan pesantren dan tarekat dalam melawan kolonialisme.

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