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<![CDATA[ISLAM NUSANTARA: MANIFESTASI ISLAM ADAPTIF DAN REALITAS BUDAYA ISLAM- MELAYU BENGKULU ]]>
<![CDATA[Samsudin Samsudin]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.350
<![CDATA[Islam Nusantara is the stu dy of the values of Islam are growing and struggling and rooted in the culture of thearchipelago. Islamic dialectics with social reality presents a heterogeneous culture berislam patterns typical and adaptive to change jaman.Akulturasi Islam with cultural heritage, especially the Malay Bengkulu bore patterns of Islamic-Malay culture Bengkulu, for example religious ceremonies, life cycle ceremonies, and ceremonial activities hidup. Kon¬ perceptions customs ‘customary law bersendikan Personality’, Personality ‘bersendikanreligion’ Islam as the supreme judge in view of Malay culture.]]>
<![CDATA[PENDIDIKAN HAK ASASI MANUSIA DAN ILMU SOSIAL (ANALISIS UPAYA RESOLUSI KONFLIK) ]]>
<![CDATA[Wira Hadi Kusuma]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.1497
<![CDATA[Pendidikan universalitas konsep Hak Asasi Manusia (HAM) menjadi isu dan fenomena sosial yang harus dilakukan secara berkesinambungan. Konsep HAM tidak dapat berdiri sendiri tanpa ilmu sosial lainnya. Maka, diperlukan pendekatan integrasi dan interkoneksi dalam memahami HAM dan relasinya dengan Ilmu sosial, misalnya dalam tulisan ini dibatasi pada politik, sosiologi, psikologi, dan antrologi.ketimpangan- ketimpangan yang terjadi, termasuk dalam pelanggaran HAM, baik dalam ekonomi, hukum, agama dan lain sebagainya, terutama sering dijumpai pengekangan terhadap hak-hak kaum minoritas. Relasinya dengan resolusi konflik yaitu melihat masnusia dengan pendekatan masalah yang dihadapi, baik dengan teori psikologi, politik, maupun sosiologi. Dengan demikian, seseorang akan memahami masalah secara objektif.]]>
<![CDATA[KOMPARASI PSIKOLOGI AGAMA BARAT DENGAN PSIKOLOGI ISLAMI MENUJU REKONSTRUKSI PSIKOLOGI ISLAMI ]]>
<![CDATA[Zubaedi Zubaedi]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.354
<![CDATA[This article discusses the comparison between the psychology of religion that comes from tradition West with Islamic Psychology unearthed from the Quran and Hadith. The study assumes that epistemologically, the two poles of this psychology have differing views on the potential of human religiosity, but in parts of certain thoughts can can be connected. There are two issues can connect both buildings psychology. Psychology of religion although not explicitly alluded to religion, but the descriptions of the appreciation of the spiritual aspects of humans simply can not be avoided. Some defecate great Western psychologist who confirmed the existence of the religious instinct. Vary the terms they use, but the substantial question is a form of encouragement that causes humans tend to acknowledge the existence of a supernatural agent]]>
<![CDATA[EKSISTENSI NORMA AGAMA DAN PANCASILA DALAM PEMBENTUKAN PERATURAN PERUNDANG-UNDANGAN ]]>
<![CDATA[Sirajuddin M]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.323
<![CDATA[Indonesian is constitutionally as the state of Pancasila and not as a religious state, but the state is able to accommodate a number of religious norms in the formation of legislation. This typical problem is the primary focus of this study of how is the existing of intensified relations between the values/norms of religious life in the community and Pancasilaas well as how is the existence of religious norms as one of the existential reality of living among the people and the society which later became the part of the values which raised and contained in Pancasila. The results of this study is the birth of the legislation and local regulations with religion nuanced in the constitutional factual reality, so the ideology of Pancasila and the Constitution-NRI 1945 can absorb and accommodate the diversity of religious, cultural, political, economic and others.Although the State of Indonesia is not the state of religion, but Pancasila as an ideology]]>
<![CDATA[Faktor Penghambat Perkembangan Kecerdasan Spiritual bagi Anak Usia Dini ]]>
<![CDATA[fatrica Sayfri]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.1525
<![CDATA[Tulisan ini menjelaskan tentan faktor-faktor penghambat Perkembangan Kecerdasan Spiritual bagi anak usia dini. Usia dini merupakan usia emas yang harus dikembangkan pada semua aspeknya. Kecerdasan spiritual merupakan aspek penting bagi pendidikan anak, tetapi dalam kenyataannya potensi kecerdasan ini sering tidak berkembang secara maksimal. Hal ini disebabkan faktor internal dan eksternal. Faktor tersebut secara garis besar berkaitan erat dengan prasangka, prinsip-prinsip hidup, pengalaman, kepentingan dan prioritas, sudut pandang, pembanding, dan literatur. Semua itu, memberi efek yang cukup signifikan bagi perkembangan kecerdasan spiritual yang diterapkan bagi anak usia dini.]]>
<![CDATA[METAMORFOSA PENDIDIKAN ISLAM NUSANTARA ]]>
<![CDATA[Suyadi Suyadi]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.356
<![CDATA[Tujuan penulisan artikel ini adalah menawarkan gagasan segar mengenai terjadinya metamorfosa pendidikan Islam di nunsantara. Metamorfosa tersebut terjadi dalam dua aspek pendidikan Islam, yakni kelembagaan dan pembelajaran. Metamorfosa kelemabagaan pendidikan Islam merupakan kajian terhadap dinamika perkembangan pesantren, madrsah sekolah, hingga Pendidikan Tinggi Keagamaan Islam di Indonesia.Sedangkan metamorfosa pembelajaran terjadi pada tiga ranah, yakni exsperimental science, integrasi ulama dan ilmuwan, serta menggagas manajemen pendidikan Islam yang otentik]]>
<![CDATA[INTEGRASI NILAI-NILAI ISLAM DALAM HUKUM PUBLIK ZAKAT OLEH PEMERINTAH PROVINSI BENGKULU) ]]>
<![CDATA[Imam Mahdi]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.331
<![CDATA[Abstract: Zakat is the economic potential of the Muslims, has some of the most important aspects is the social aspect so that there is no interaction between the aghniya and dhu’afa. While countries including the region must alleviate the poor and needy, as mandated in the Constitution NRI Year 1945. As a Muslim-majority country that zakat should be a priority in its management, it is almost certain that the Muslims who have wealth to pay zakat.Persolannya is how far the state will adopt the values of Islamic economics. This paper is the result of empirically, answering the question raised, it was the Government and Local Government has menngintegrasikannya in the regulation. Only in the implementation of several policies not maximized, because the implementation is still applied to civil servants, not to the public at large, whereas the economic potential of the people, scattered in among economic actors. Zakat institutions established by the government, has not been acted upon maximumduty, particularly in exploring the potential of zakat outside the bureaucratic environment. For example zakat in the city of Bengkulu people more engaged in services and economic activity, far behind from the community Rejang Lebong majority of farmers in the collection of zakat through BAZNAS.]]>
<![CDATA[MODEL KEPRIBADIAN ISLAMMELALUI PENDEKATAN PSIKOSUFISTIK ]]>
<![CDATA[Abdul Mujib]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.359
<![CDATA[Through psycho-Sufi approach that emphasizes the taste (dzawqiyah) and purification processes (tazkiyah al-nafs), the Islamic personality leads to the formation of the human mind. Model of Personality in psychosufistic is more focused on self-cleaning (tazkiyah al-nafs) of sin, so that more clean from sin and evil person the better the personality. Certainly does not stop there, but until the filling themselves with good conduct and felt themselves to be spiritual majesty and love of God]]>
<![CDATA[HERMENEUTIKA HUKUM ISLAM INKLUSIF DI INDONESIA ]]>
<![CDATA[Moh Dahlan]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.338
<![CDATA[The goal of this Islamic law study is to offer ijtihad hermeneutics of Islamic law which is able to bring the discourse of Islamic law inclusively by digging the spirit and essence of the Islamic law of the passages of the Koran and Sunnah, as well as the aspects of its implementation. The paradigm of Islamic law study used is philosophical hermeneutics of Hans George Gadamer. The study says that the study of philosophical hermeneutics of Islamic law has an important role in transforming the values of Islamic law into national law system. With a philosophical hermeneutics, the study of Islamic law will be able to realize the norms of Islamic law that is inclusive and dynamic in responding to the dynamics of the life of the people and the nation. The birth of a number of laws and local regulations that nuanced with Islamic law is not a barrier in building a good national legal order, but rather a real contribution in the effectiveness of the imposition of Islamic law in the legislation were valid and constitutional]]>
<![CDATA[RANCANG BANGUN ISLAM NUSANTARA ]]>
<![CDATA[Rumadi Ahmad]]>
<![CDATA[ Nuansa : Jurnal Studi Islam dan Kemasyarakatan Vol 8, No 1 (2015): Juni ]]>
Publisher : <![CDATA[Universitas Islam Negeri Fatmawati Sukarno ]]>
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DOI: 10.29300/nuansa.v8i1.363
<![CDATA[This article discusses the design of Islam Nusantara. This essay reveal about what, why, foundation and discussion constellation Islam Nusantara. The word “Islam archipelago” can bring a lot of interpretations, perspectives, even imagination. Imagination wrong about Islam archipelago could lead to mistakes that delegitimize the meaning of the word Islam archipelago. Assumed, Islam Nusantara has the character of Islamfriendly, anti-radical, inclusive and tolerant not “Islamic Arab” is always conflict with fellow Islamic and civil war. Islam Islam archipelago is full of manners, full of manners and tolerance.]]>
