Memposisikan Abdul Karim Jamak sebagai Ulama Asia Tenggara dari Kerinci, Jambi, Indonesia

Abdul Karim Jamak almost straight into a discussion of the religious phenomenon in Kerinci, Sumatra and even in Southeast Asia. His activities are mostly done in Kerinci, as a place that is quite difficult to reach once, to be controversial with many additional stories about him. This study wants to explore the biography of Abdul Karim Jamak and his role in Islamic missionary activity, and to describe some of the results of the research before about this an Islamic ulama of the Kerinci. The results of this study itself show that controversial stories about Jamaah Islamiyah led by Abdul Karim is not an Islamic deviant splinter group. In fact, Abdul Karim plays an important role in islamization and could be positioned as one of the scholars of the archipelago, and even Southeast Asia ulama from Kerinci, Indonesia

Sheikh Nuruddin Al-Raniri Description Of Heaven In Bad 'Al-Khalq Al-Samawat Wa Al-Ard [MSS 1517(A)]

Sheikh Nuruddin al-Raniri (d. 1658) is a renowned scholar in the Malay archipelago during the rule of Sultan Iskandar Thani (1636-1641 AD) in Acheh. He had authored 35 works on various disciplines of Islam and Bad 'al-Khalq al-Samawat wa al-Ard describes the concept of heaven genesis in Jawi manuscript MSS1517 (A). This article is a preliminary analysis of the manuscript focusing on excerpts of al-Raniri's exposition on the meaning of heaven and its categories. That heaven has respective names and inhabitants in the Day of Judgment.  Study on the biography of al-Raniri and the written scripture was conducted by analyzing al-Raniri's thinking pattern, which was extracted from the book. Moreover, the concept of the natural phenomenon was explained and discussed intensively following Islamic thinking. Then each phrase and al-Raniri’s ideology was clearly defined base on the interpretation of Qur’an and hadiths. Result of this study shows that the writing method done by al-Raniri was mostly focusing on imagining the condition of a specific place in heaven. Keywords: al-Raniri; Bad 'al-Khalq al-Samawat wa al-Ard; heaven; earth eISSN: 2398-4287 © 2020. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.DOI: https://doi.org/10.21834/ebpj.v5iSI1.230

Kisah Pemberantasan Bid’ah di Malaysia: Kajian atas Kitab Risalah Al-Azhari

This article aims to study the idea and thought of Shaikh Muhammad Tahir Jalaluddin al-Falaki al-Azhari on the concept of bid’ah [innovation] dan the issues related to it. Bid’ah [innovation] is a problematic issue among muslim society in Malaysia. Generally, it is due to two main streams of thought between Kaum Muda [ultra-ortodox] and Kaum Tua [orthodox] that look at the issues from their own perspectives which are different from one another. In the context of this paper, it focuses to view the idea and thought of Shaikh Muhammad Tahir Jalaluddin himself. Hopefully, it will ease and help the muslim society in Malaysia to interact between them peacefully as allowed in Islam, and not vice-versa

Dinamika Interaksi Keluarga dalam Era Digital: Implikasi terhadap Hubungan Orang Tua-Anak

Dalam era digital saat ini, interaksi keluarga mengalami dinamika yang berbeda dibandingkan dengan era sebelumnya. Ketergantungan manusia terhadap teknologi membuat pola interaksi keluarga cenderung menjadi kurang intensif dan sempit pada aspek komunikasi interpersonal. Implikasi dari fenomena ini menyentuh hubungan orang tua dengan anak yang cenderung memiliki perbedaan persepsi dalam hal penggunaan teknologi digital. Orang tua yang berasal dari generasi yang lebih tua memiliki keterbatasan dalam penggunaan teknologi dan menyebabkan mereka kesulitan untuk memahami dan mengambil peran penting dalam dunia digital. Di sisi lain, anak-anak yang dibesarkan di era digital cenderung lebih terbiasa dan kondisikan dengan penggunaan teknologi ini. Ketidakselarasan dalam pola ini dapat menyebabkan ketidakharmonisan dalam hubungan orang tua - anak, terutama dalam hal komunikasi, interaksi sosial, pengawasan, dan perlindungan. Maka dari itu, penting bagi orang tua untuk memahami teknologi dan memahami cara meregulasi penggunaannya dengan baik bagi anak-anak agar hubungan keluarga dapat terjalin dengan baik dalam era digital ini

Konsep kewajiban dan tanggungjawab (al-Taklif) dalam pemikiran Islam: penerapan dan aplikasinya dalam kehidupan masyarakat Muslim

This article will be dealt with the concept of responsibility (al-taklif)from the Islamic point of view. The two categories of al-taklif are debatable and will be looked into to understand the concept. Last but not least, the practical and application of al-taklif will also be discussed because it has its own benefits to the Moslems in the globalised world and the hereafter

Masyarakat Muslim Melayu di Singapura: Kajian Terhadap Isu dan Tantangan dalam Dakwah dan Pemikiran Islam Era Globalisasi

This paper aims to examine and assess the position of Islam as al-Din or religion for Malay Muslim community in Singapore. By using primary and secondary sources in the field of Islamic thought, the main and primary issues faced Malay Moslem society from various ranks, as well as internal, external and et cetera in addition to studying the methods and approaches applied by MUIS (Majelis Ugama Islam Singapore) specifically as the Islamic supreme and organization in the republic to solve the problems that arise in society since the first. The result of the study showed that Islam in Singapore is ASWJ (Ahlus Sunnah Wal Jamaah), as any other country in the overseas, but rather obvious distinction is due to the nature and attitude of openness and positiveness shown by Malay Muslim society in accepting diversity and different forms and thoughts. In summary, they are united in the difference “agree to disagree.

The Concept of Al-Ta’ah (Obedience) To Muslim Leadership From The Islamic Political Thought

This article, as the title suggests, is to examine the ideas and concepts of obedience to Muslim leadership from Islamic Political Thought. Using qualitative methods and content analysis techniques, this article raises other issues involved such as the discussion of obedience to ideals and reality. it is certain that Islam has asserted that those who are entitled to be obeyed are Allah SWT, Prophet Muhammad SAW and the best and pious Muslim leaders (uli al-amr, Imam, Khalifah, Wali, Wasi, 'Alim). and Amir) at any time. Islam also states that following such a leader means following the truth

Efficacy and Safety of Polymer-Free Ultrathin Strut Sirolimus-Probucol Coated Drug-Eluting Stents for Chronic Total Occlusions: Insights from the Coroflex ISAR 2000 Worldwide Registry

Objective. Coronary revascularization in chronic total occlusion (CTO) is associated with improved clinical outcomes. The choice of the coronary stent is crucial in maintaining long-term vessel patency after CTO revascularization. We investigated the efficacy and safety of polymer-free ultrathin strut sirolimus-probucol coated drug-eluting stents (PF-SES) for CTO lesions. Methods. Patients with CTO lesions treated with PF-SES were identified from the prospective multicenter international ISAR 2000 registry. The primary endpoint was clinically driven target lesion revascularization (TLR) at 9 months. Secondary endpoints were 9-month major adverse cardiac events (death, myocardial infarction, or TLR) (MACE) and the occurrence of stent thrombosis. Results. A total of 111 patients with CTO lesions (n=127) were available for analysis. The 9-month clinical follow-up rate was 91%. The mean reference vessel diameter and lesion length were 2.76 mm ± 0.40 and 26.8 mm ± 13.1, respectively. The overall DAPT duration was 9.7 ± 2.8 months. Only one (1%) in-hospital MI was reported. The TLR and MACE rates at 9 months were 2% (2/101) and 5.9% (6/101), respectively. The 9-month accumulated rates of definite or probable stent thrombosis was 0% (0/101). Conclusion. Revascularizations for CTO with PF-SES are associated with low rates of TLR and MACE at 9 months with no stent thrombosis. These initial findings need to be compared with results of other new generation DES of larger studies

Al-Wasatiyyah in the practice of religious tolerance among the families of new Muslims in sustaining a well-being society

Purpose – The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications of wasatiyyah in new Muslims’ life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application of Wasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values of wasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society. Design/methodology/approach – The study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia / West Malaysia).Thus, data accumulation involves new Muslims(new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle. Findings – The concept of wasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept of wasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. The wasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim. Originality/value – Tolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice – Muslims and non-Muslims alike. The description of wasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application of wasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept of wasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the term wasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences