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<![CDATA[PENAFSIRAN ABA K.H.M. ZEN SYUKRI : STUDI METODOLOGI TAFSIR KITAB QUT AL-QALB ]]>
<![CDATA[Deddy Ilyas]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 17 No 1 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[K.H.M. Zen Syukri is a famous scholar in South Sumatra. He spent time in the field of religious education, both formal and non-formal. He started from the madrassa to sue to boarding school, learning from famous priest-chaplain. His figure is recognized by other scholars from various Islamic organizations.]]>
<![CDATA[TEORI PEMAHAMAN ILMU MUKHTALIF HADITS ]]>
<![CDATA[Sri Aliyah]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 15 No 2 (2014): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[Ilmu Mukhtalif Hadits ialah ilmu yang membahas hadits-hadits yang secara lahiriyahnya tampak bertentangan, untuk kemudian dapat menghilangkan pertentangan tersebut atau untuk dapat menemukan pengkompromiannya. Sebagaimana pembahasan tentang hadits-hadits yang sulit memahami atau menggambarkannya, untuk kemudian dihilangkan kesulitan-kesulitan itu serta menjelaskan hakikat pemahamannya.]]>
<![CDATA[PENDIDIKAN AGAMA PADA ANAK OLEH ORANG TUA : TINJAUAN PSIKOLOGI ISLAM ]]>
<![CDATA[Ahmad Yani]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 14 No 1 (2013): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[This paper attempts to discuss the things that can be done by parents in providing the religious education to their children in the period of childhood (age 0-12 years). Parents as primary educators in the family have a function and a strategic role in providing religious education to their children. Providing the religious education to children in family must be done by parents seriously because a child is a mandate given to parents from Allah Almighty. In providing religious eduation to children must go through the stages in accordance with the growth and the development of the children physically and mentally. Thus, providing religious education to their children in the period of childhood is very important. It will influence the character and personality of children for the future.]]>
<![CDATA[PURA AGUNG SRIWIJAYA PALEMBANG ]]>
<![CDATA[Nur Fitriyana]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 16 No 2 (2015): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[Hindu in South Sumatera initially developed in Pali area, because of the historical heritage the form of Bumi Ayu temple in Bumi Ayu village, Tanah Abang, Muaraenim Regency, South Sumatera Province. The style of art, statues of the Hindu pantheon that ever found in South Sumatra are estimated to come from around the VII - XV century AD. Thus, it can be presumed that Hinduism has evolved since before Sriwijaya spread its wings in the late seventh century. This teaching also develops in the years since then even in the X-XII AD century, Hinduism reached the peak of its development. This was proved by the discovery of statues and buildings on the site of the temple Tanah Abang. In the next period of Hinduism flourished around the XV century AD marked with the findings of three bronze statues in the city of Palembang. Then Hindus in southern Sumatra in the era of the 2000s did a wide range of religious activities. Then they established Pura Agung Sriwijaya .]]>
<![CDATA[KRITIK SANAD HADIS: Tela’ah Metodologis ]]>
<![CDATA[Hedhri Nadhiran]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 15 No 1 (2014): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[Sanad merupakan keistimewaan umat Islam karena sistem periwayatan ini tidak dimiliki oleh umat-umat lainnya. Mengingat urgensi sanad yang penting dalam menjaga dan memelihara ‘keaslian’ ajaran Islam, maka para ulama membuat teori untuk menguji otentisitasnya dalam sebuah rumusan keshahihan hadis. Rumusan ini mencakup aspek kebersambungan sanad (ittishal al-sanad), kualitas ke-tsiqah-an perawi (‘adil dan dhabith), serta terpelihara dari unsur syaz dan ‘illat. Dalam aplikasinya, jika sebuah sanad lolos uji persyaratan ini, maka ia disebut shahih al-isnad. Tentu saja, ini bukan kesimpulan akhir dari penelitian hadis karena sanad hanyalah salah satu unsur pembentuk hadis. ]]>
<![CDATA[MANHAJ SALAFIYAH ]]>
<![CDATA[Muhammaddin Muhammaddin]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 14 No 2 (2013): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[Manhaj adalah ath-thariqah atau jalan yang ditempuh para sahabat Rasulullah shallallahu’alaihi wasallam dalam memahami agama Allah. Sedangkan salaf adalah para sahabat, tabi’in dan orang-orang yang mengikuti mereka dengan setia. Para pengikut mazhab salaf tidak merekayasa sesuatupun dihadapan kaum muslimin tentang urusan agama. Dan hal ini berbeda dengan dengan kelompok lain , terdapat ketidak-jelasan dan terkadang berjalan bersama kaum Rafidhah dan terkadang bersama kaum Atheis. Al-sunnah menurut faham salaf adalah kesesuaian dengan al-Qur’an, sedangkan Sunnah Rasulullah saw serta para sahabatnya adalah sama, baik dalam masalah aqidah maupun ibadah, lawannya adalah bid’ah.]]>
<![CDATA[INTEGRASI SISTEM POLITIK ISLAM DALAM KANCAH PERPOLITIKAN NASIONAL INDONESIA ]]>
<![CDATA[Mugiyono Mugiyono]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 16 No 2 (2015): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[The Majority of Muslims in Indonesia are very influential in politics and state government activities. From the beginnings of Islam in Indonesia, Muslims play an important role in political life and state. It is characterized by the many Islamic kingdoms that once lived in this country. Many Muslim fighters which are known or unknown in the public have been fighting for independence and defending it from the invaders. Many of muslims politicians participate in the implementation of important political policies. Thus this state lasts from the beginning of Islam to Indonesia's independence until now. The perpetrators pioneering history of independence and the founder of the state of Indonesia are predominantly Muslim. They incorporate the essence of Islam into the foundations of the state. Vertices of Islam among the Muqadimah or the Preamble of the Constitution of 1945, which consisted of four paragraphs, the formulation of Pancasila is the basis of the Republic of Indonesia, terms and forms of government agencies, such as the DPR (House of Representatives), MPR (Consultative Assembly People), MA (Supreme Court) and others. That is, the Islamic political system born of Muslim thinkers and based al-Qur'an and Sunnah has given many colors and patterns for the form and system of Indonesian politics. This needs to be proven scientifically through research.]]>
<![CDATA[SEJARAH SINGKAT MASUK DAN BERKEMBANGNYA AGAMA BUDHA DI SUMATERA SELATAN ]]>
<![CDATA[Nur Fitriyana]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 16 No 1 (2015): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[The almost comprehensive note about Buddhism in The Archipelago is written by I’tsing. The note was made in 672 when he had stayed for six month in Sriwijaya to learn Sanskrit before he learned Buddhism in India. From the note, it is known that Srivijaya was the center of Buddhist study in Asia and had close relation to the Buddhist schools in India. There were many pupils from China and Tibet who studied Buddhism in Srivijaya. Unfortunately, the fame of Buddhism in Srivijaya has disappeared for almost three millennia. In 1954, the commomeration of 2500 years on the development of Buddhism was held in Indonesia. The moment was considered as the Buddhism revivalism in Indonesia dubbed as Buddha Jayanti moment. ]]>
<![CDATA[KEBUTUHAN MANUSIA TERHADAP AGAMA ]]>
<![CDATA[Muhammaddin Muhammaddin]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 14 No 1 (2013): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[Secara naluri, manusia mengakui kekuatan dalam kehidupan ini di luar dirinya. Ini dapat dilihat ketika manusia mengalami kesulitan hidup, musibah dan berbagai bencana. Ia mengeluh dan minta pertolongan kepada sesuatu yang serba maha, yang dapat membebaskannya dari keadaan itu. Ini dialami oleh setiap manusia. Naluriah ini membuktikan bahwa manusia perlu beragama dan membutuhkan Tuhannya. Untuk itu manusia diperintahkan mengagungkan dan mensucikan-Nya.]]>
<![CDATA[ISLAM : ILMIAH DAN DAKWAH (Perspektif Filsafat Ilmu) ]]>
<![CDATA[Syefriyeni Syefriyeni]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 17 No 1 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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<![CDATA[This study sought to reinforce differences, as well as to find forms or teleological principles between scientific of Islam and Islamic preaching mission. The research use integrative, descriptive and analytical approaches on the existing bibliographical sources. Thus, the authors dissect the difference and teleological principles between Islamic preaching mission and Islamic science by philosophical approach to the philosophy of science (ontology, epistemology, and axiology). The results of this study are; in principle teleological and also in general, basically Islamic sciences and mission of preaching are the same. In a general sense both together toward God that attempt to reach an understanding of God. The difference is in terms of each delivery method. Scientific, is the process of searching for an understanding of God, through the traces of nature. It reveals God through searching for meaning of nature, humans, and the environment. It is intended for people who have learning capacity. While religious preaching aims to anyone. And, preaching no need to use testing methods, instead it has a variety of delivery methods.]]>
