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Gender dan Kehutanan Masyarakat (Kajian Implementasi Pengarusutamaan Gender di Hutan Rakyat dan Hutan Kemasyarakatan)

Wacana Gender dan Kehutanan Masyarakat secara umum sudah dikenal di masing-masing disiplin ilmu induknya, yakni Ilmu Sosial dan Kehutanan. Bahkan secara tersirat, program-program terkait hal tersebut telah menjadi program pembangunan di masing-masing sektor dengan dukungan wacana pembangunan global (MDGs). melalui buku ini, penulis mencoba mencari benang merah dua wacana tersebut yang notabene keduanya sama-sama sebagai wacana pinggiran di masing-masing sektor. Seperti disiratkan penulis, wacana gender selama ini hanya berkutat di masyarakat (urban maupun pedesaan) dan segala problematika, dari masalah ekonomi, KDRT, trafficking, hingga ke hal pribadi, yakni kesehatan reproduksi. Simak dalam buku ini, |Penerbit Deepublish, Deepublish, |

Wacana Gender dan Kehutanan Masyarakat secara umum sudah dikenal di masing-masing disiplin ilmu induknya, yakni Ilmu Sosial dan Kehutanan.

Paradigma Sains Integratif al-Farabi

Pendasaran Filosofis bagi Relasi Sains, Filsafat, dan Agama

Penulis buku ini berhasil mengekstrak pemikiran al-Farabi yang menawarkan sains integratif sebagai solusi dalam memperbaiki celah-celah sains modern yang cenderung sulit mengapresiasi ide-ide yang berhubungan dengan sesuatu yang metafisik. Sains integratif al-Farabi memiliki akar dan fondasi pada gagasan dan paradigma keesaan, Tauhid, yaitu prinsip dasar dalam keimanan Islam. Gagasan keesaan ini telah mengikat setiap bentuk dan struktur pemikiran sains al-Farabi, baik pada tataran ontologis, epistemologis, kosmologis, metodologis, maupun aksiologis. Rumusan penting dari prinsip ini adalah semakin menyatu dan terintegrasi suatu tatanan atau realitas, maka jaring-jaring kehidupan akan semakin harmoni. Sebaliknya, semakin disintegrasi suatu tatanan, maka jaring-jaring kehidupan akan mengalami kekacauan dan kehancuran. *** Buku ini sangat bermanfaat bagi setiap pecinta ilmu pengetahuan, akademisi, dan mahasiswa filsafat, terutama mahasiswa filsafat Islam, bukan hanya karena penulisnya berhasil menyampaikan dengan sistematik pemikiran al-Farabi terkait dengan gagasan integrasi ilmu, tetapi juga karena relevansi pemikiran-pemikiran al-Farabi untuk menjawab beberapa isu epistemologis yang sangat penting dan sangat kita butuhkan hari ini. —Prof. Dr. Mulyadhi Kartanegara, Dosen Filsafat Islam UIN Jakarta & Universiti Brunei Darussalam Dijuluki 'Guru Kedua' (setelah Aristoteles), al-Farabi merupakan figur krusial awal yang menyiapkan 'panggung' untuk banyak filsafat Islam selanjutnya, khususnya pada aliran Peripatetik. —Peter S. Groff dalam Islamic Philosophy A—Z Meskipun doktrin al-Farabi adalah sebuah refleksi Abad Pertengahan, ia tetap mengandung beberapa gagasan moderen, bahkan kontemporer. Al-Farabi menyukai sains, membela eksperimentasi, dan menyangkal ilmu nujum dan astrologi... Dia memuliakan akal pada tingkat yang sangat suci, sehingga dia didorong melakukan pendamaian akal dengan tradisi, sehingga filsafat dan agama pun bisa sejalan, selaras. —Ibrahim Madkour, PH.D. dalam A History of Muslim Philosophy

Sains integratif al-Farabi memiliki akar dan fondasi pada gagasan dan paradigma keesaan, Tauhid, yaitu prinsip dasar dalam keimanan Islam.

Islam and Its Challenges in the Globalised World

From the beginning, Islam faces many challenges from its foes, that is, the disbelievers-atheism, Jews and Christians, secularism, liberalism, pluralism, etc.-who want to extinguish Islam and its foundation from this world. Since the fall of the Islamic empire in the fifteenth century, Muslim countries pathetically came under the dominance of Western powers in almost every aspect of life. The United States of America and other powers foreign policies generally have hidden agenda to weaken the Muslim countries so that they can keep on dominating the Muslim world. They give support to the secularist, liberalist, and pluralist groups in the Muslim countries to go against the Islamic traditionalists and fundamentalists. Although there are more than a billion Muslims in the world, they are weak and have become marginalized. Gone is the power of the Muslims of the past. Therefore, the contemporary Muslims have no choice but to wake up to face the challenge if they are genuine Muslims because they are the best ummah ever created by Allah. During the height of Islamic empire, Islam stayed strong and kept on spreading its wing throughout the world because of charismatic and credibility some of its leaders. Islam is a universal religion that brought enlightenment to human race. Nevertheless, Muslim nations in the modern era of globalized world are disobedient lot unlike the Muslims of the past; thus they become weak. Globalization is the creation of the Western imperialists as a tool to control world trade and economy of other nations. Small and underdeveloped nations are often unfairly treated. The polarization and bloody borders between the Christians West and the Muslims are now become more transparent than ever before. The wounds inflicted by the Americans and the West in Palestine, Iraq, Afghanistan, Yemen, Sudan, Somalia, and others are still bleeding and bloody. The usage of the words such as Islamophobia and the Muslims as terrorist frequently propagated throughout the world against Islam, thereby affecting the feeling of friendly and moderate Muslims in general. The cruelties inflicted on many of the innocent Muslims directly or indirectly give a green light for some hardcore Muslims to retaliate in a more radical way, including suicide bombing. The difference perception of faith, moral character, social, ethic, economy, politics, law, etc., in Islam with other religions are wide apart. Islam is a religion of Oneness of God (Islamic Monotheism) whilst the others are not. Islam taught the Muslims to live side by side in co-existence and in peace with the others provided there is a mutual respect with one another. Islam is a moderate religion. The whole universe and its contents absolutely belong only to Allah. Human race are His servants to take good care of the earth. Muslim ummah in the modern world miserably failed in their responsibilities in this world because most of them are lack of faith in Allah. They have deserted al-Quran and al-Sunnah of Prophet Muhammad (pbuh) in their way of life. Nevertheless, ultimately near the end of the world the Muslims will win as promised by Allah although disbelievers do not believe it.

Other than Cak Nur, Dr Alwi Shihab, the ex-Minister of Social Welfare of
Indonesia was another protagonist of religious pluralism. He wrote a book: 'Islam
Inklusif – Menuju Sikap terbuka dalam Agama' (Islam Inclusive – Towards
Openness ...

Islam in Indonesia

The Contest for Society, Ideas and Values

Indonesia's Muslims are still pondering the role of religion in public life. Although the religious violence marring the transition towards democratic reform has ebbed, the Muslim community has polarised into reactionary and progressive camps with increasingly antagonistic views on the place of Islam in society. Debates over the underlying principles of democratisation have further heated up after a fatwa issued by conservative religious scholars condemned secularism, pluralism and liberalism as un-Islamic. With a hesitant government dominated by Indonesia's eternal political elites failing to take a clear stance, supporters of the decision are pursuing their Islamisation agendas with renewed vigour, displaying growing intolerance towards other religions and what they consider deviant Muslim minorities. Extremist and radical exponents of this Islamist bloc receive more international media coverage and scholarly attention than their progressive opponents who are defiantly challenging this reactionary trend. Calling for a true transformation of Indonesian society based on democratic principles and respect for human rights, they insist that this depends on secularisation, religious toleration, and freethinking. Conceived as a contemporary history of ideas, this book aims to tell the story of these open- minded intellectuals and activists in the world's largest Muslim country.

... accusing Mulkhan of misinterpreting the notion of tawhid and even castigating
the Muhammadiyah for allowing him to pass his 'fantasies' as representative of
that organization.226 Even the use of the term Islam Inklusif is rejected because it
 ...

Dasar-dasar Pendidikan

Program Studi S-1 PGMI yang bertujuan mempersiapkan dan mencetak calon-calon guru Madrasah Ibtidaiyah yang handal merupakan program studi baru yang ditawarkan oleh berbagai Perguruan Tinggi Agama Islam (PTAI) di Indonesia. Oleh karena Program Studi S-1 PGMI masih tergolong baru, belum ada bahan perkuliahan yang dinilai cocok untuk memenuhi kebutuhan unik mahasiswa dan mahasiswi PGMI. Buku ini disusun dengan tujuan untuk melengkapi khazanah bahan perkuliahan program studi S-1 PGMI. ------- Penerbit Kencana (Prenadamedia Group)

Program Studi S-1 PGMI yang bertujuan mempersiapkan dan mencetak calon-calon guru Madrasah Ibtidaiyah yang handal merupakan program studi baru yang ditawarkan oleh berbagai Perguruan Tinggi Agama Islam (PTAI) di Indonesia.

DINAMIKA PENDIDIKAN ISLAM PASCA ORDE BARU

Pendidikan

Ikhtiar pembangunan manusia Indonesia dari masa ke masa selalu dihadapkan pada banyak hambatan dan tantangan, salah satunya adalah rendahnya kualitas sumber daya manusia. Hambatan ini menurut buku yang ada di tangan pembaca, dapat dilakukan melalui pembenahan dan peningkatan sistem pendidikan nasional, yang tidak sekadar berorientasi pada aspek kognitif semata, tetapi yang lebih penting adalah pembentukan karakter dan budi pekerti peserta didik. Buku ini menyoroti dinamika pendidikan Islam pasca Orde Baru. Ia diharapkan dapat turut serta memberikan sumbangsih pada upaya peningkatan SDM dalam bidang pendidikan Islam.

Buku ini menyoroti dinamika pendidikan Islam pasca Orde Baru. Ia diharapkan dapat turut serta memberikan sumbangsih pada upaya peningkatan SDM dalam bidang pendidikan Islam.