Religious moderation is a moderate understanding and practice of worship in religion, balanced, not extreme, and excessive. This article aims to know that the Koran and Hadith as the holy book of Muslims have roots and have great potential to invite their people to commit violence and terror, especially against people of other religions. In this research, the author uses the maudhu'i tafsir method, which is to raise one topic and then select several verses and Hadiths relating to religious moderation and then relate them to the contexts related to the problem being studied. The results of the study show that the Koran and Hadith do not invite Muslims to commit violence, extremes, and excessive religion. The Koran and Hadith offer that understanding and practicing religion must go through the path of balance and be in a middle way so that religion seems friendly, gentle and compassionate. Even balance is a necessity, including the laws of nature as the harmony of life. Otherwise, this world will be destroyed and perish.ABSTRAKModerasi beragama adalah moderatnya pemahaman dan amalan beribadah dalam beragama, seimbang tidak ekstrem dan berlebih-lebihan. Artikel ini bertujuan untuk mengetahui apakah Al-Quran dan Hadis sebagai kitab suci umat Islam mempunyai akar dan berpotensi besar mengajak umatnya untuk melakukan kekerasan dan teror terutama terhadap umat beragama lain. Dalam penelitiannya ini, penulis menggunakan metode tafsir maudhu’i yaitu mengangkat satu topik kemudian memilih beberapa ayat dan Hadis yang berkenaan dengan moderasi beragama kemudian menghubungkan dengan konteks-konteks yang terkait dengan masalah yang dikaji. Hasil penelitian menunjukkan bahwa Al-Quran dan Hadis tidak mengajak umat Islam untuk melakukan kekerasan, ekstrem dan berlebih-lebihan dalam beragama. Al-Quran dan Hadis menawarkan bahwa memahami dan mengamalkan agama harus melalaui jalur keseimbangan dan berada di jalan tengah sehingga agama terkesan ramah, lembut dan kasih sayang. Bahkan keseimbangan merupakan suatu keniscayaan termasuk pada hukum alam sebagai harmoninya kehidupan. Jika tidak demikian dunia ini akan hancur dan binasa.
Alquran and Hadits are Islamic teachings in which there are teachings for charity and work which are recited in the sentence "amal as shalihat". Work ethic is one of the elements among the seven universal cultural elements, namely the element of "livelihood systems". livelihood system means economy. Work is an activity carried out by humans in achieving a welfare of life and if they are lazy they will fail to get it. Success and failure are the result of their own hard work. In Islam the characteristics of the work ethic of seeking the world's wealth in a lawful way, not asking for money, fulfilling family needs and compassion for neighbors. As the Prophet Muhammad saw work as the actualization of faith and devotion. Therefore for a Muslim to live is to work. Allah SWT in his word remember that Allah SWT will not change the fate of humans before humans change what is in him.
AbstrakPragmatisme aliran filsafat yang berkembang di Amerika pada akhir abad ke-19 M. Sebagai suatu aliran filsafat, pragmatisme berusaha menengahi tradisi yang dikembangkan oleh kaum empirisis dengan tradisi yang dikembangkan oleh kaum idealis. Menurut pragmatisme suatu kebenaran adalah yang berdaya guna, dan bermanfaat meskipun sifatnya relaitif. Kebenaran dalam pragmatisme tersebut tentu saja berbeda dengan kebenaran dalam Islam. Dalam Islam kebenaran adalah sesuatu yang sifatnya absolut, karena sumber kebenarannya adalah wahyu Tuhan, bukan analogi-analogi rasional manusia. Kata kunci: Kebenaran; Pragmatisme; Islam. AbstractA pragmatism school of philosophy is flourished in America in the late 19 th centur y AD. As a school of philosophy, pragmatism tries to mediate a tradition which was developed by the empiricists to the tradition which was developed by the idealists. According to pragmatism truth is an efficient, and useful, although it is relative. The truth in pragmatism is of course different from the truth of Islam. In Islam, the truth is something that is absolute, as the source of truth is God's revelation, not the rational of human analogies. Keywords
Tujuan penelitian ini adalah untuk mengidentifikasi MP yang terdapat pada kolom air perairan dan mengetahui kelimpahan dan tingkat frekuensi MP. Sampel perairan dikumpulkan pada 3 lokasi (mewakili desa) pada saat pasang dan surut. Ikan budidaya ditetapkan secara random sampling pada masing-masing lokasi yaitu Ikan Bandeng 10 ekor dan Ikan Nilai 10 ekor. MP di identifikasi dengan binokuler mikroskop, mikroskop digital dan FT-IR. Hubungan antara lokasi terhadap kelimpahan pada air dan ikan budidaya dianalisis dengan SPSS 25 dan output dijelaskan secara deskriptif. Bentuk MP yang ditemukan pada kolom air perairan adalah fragmen 78.94 %, fiber 13.83 % dan film 7.22%. pada ikan budidaya adalah fragmen 83.73 %, fiber 9.61 % dan film 6.65 %. Jenis MP yang ditemukan adalah LDPE, PE dan PP. Kelimpahan MP tertinggi pada lokasi 1 baik pada kolom air pasarng 7.9 item/L dan surut 5.6 item/L, pada ikan budidaya (bandeng 1.9 item/ind dan nila 5.5 item/ind). Tingkat frekuensi tertinggi juga ditemui pada lokasi 1 sebesar 60 % ( bandeng 60 % dan nila 60 %), lokasi 2 sebesar 55 % ( bandeng 40 % dan nila 70 %), dan lokasi 3sebesar 45 % (bandeng 40% dan nila 50%). Hasil uji independent sample T test menunjukkan terdapat perbedaan nyata rata-rata kelimpahan MP saat air pasang dan saat air surut di lokasi penelitian, tetapi tidak ada perbedaan nyata rata-rata kandungan MP pada bandeng dan nila disemua lokasi penelitian pada taraf kepercayaan 95 %
Abu Hasan Krueng Kalee is one of Aceh's charismatic scholars who teaches religious knowledge and other sciences. Abu Hasan Krueng Kalee has an important role in the sustainability of education, politics, and religion in Aceh. The research location that the author examined was Siem Village, Darussalam Sub-District. In this study, the authors used historical research methods, namely investigations that apply scientific solutions to the historical perspective of a problem with the steps of data collection, source criticism, interpretation, and writing method. The author draws a number of conclusions concerning Teungku Hasan bin Teungku Muhammad Hanafiyyah bin Teungku Shaykh 'Abbas bin Teungku Muhammad Fadhil based on the findings of the investigation. Muhammad Hasan was given the first name when he was born on 13 Rajab 1303 H, which corresponds to 18 April 1886 AD, in Gampong Langgoe Meunasah Keutumbu Village, Sangeue, Pidie. Teungku Haji Muhammad Hanafiyah bin Teungku Sheikh Abbas, often known as Teungku Chik Krueng Kalee One or Teungku Haji Muda Krueng Kalee, is the father of Abu Hasan Krueng Kalee. Nya'Ti Hafsah bint Teungku Ismail, the mother of Abu Hasan Krueng Kalee, was of Arab ancestry and migrated through Pase. Teungku Syekh Abdul Wahab and Asiah, two brothers of Abu Hasan Krueng Kalee.. Abu Hasan Krueng Kalee's contributions to religion and the country have been made in the areas of politics, education, and religion. Additionally, works of Abu Hasan Krueng Kalee might be used to instruct students. The writings include “Risalah Latifah Fi Adabi’z_Zikry” as well as “Jawahiru’I-‘ulum Fi kasyfi’I-ma’lum, An’amatu’I-fa-idatu fi isti’mali qa’odati’r-rabitat, Siraju’s-Salikin’ala minhaju’I-‘abidin.
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