Jurnal Ilmu Agama http://jurnal.radenfatah.ac.id/index.php/JIA <p><span style="font-family: helvetica; font-size: small; text-align: justify;">Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama</span> <a title="ISSN" href="http://u.lipi.go.id/1427073876" target="_blank">(ISSN Print: 2443-0919)</a> merupakan jurnal yang mengkaji Doktrin, Pemikiran, dan Fenomena Agama yang diterbitkan oleh <a title="Ushuluddin dan Pemikiran Islam" href="http://ushuluddin.radenfatah.ac.id" target="_blank">Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang</a>. Jurnal Ilmu Agama mulai tahun 2016 terbit dalam dua versi yaitu cetak dan online. Jurnal Ilmu Agama terbit pada bulan Juni dan Desember.</p><p>Kami Dewan Redaksi berharap dengan adanya Jurnal Ilmu Agama ini dapat dijadikan sebagai wadah publikasi dan komunikasi antarpeneliti yang fokus pada kajian jurnal kami. Dengan dipublikasikannya hasil penelitian di jurnal ini, diharapkan juga dapat memberikan dampak yang positif pada pengembangan keilmuan dan peradaban umat manusia.</p><p>Jurnal Illmu Agama dalam melakukan publikasi ilmiah berpedoman  pada Etika Publikasi Ilmiah dan setiap artikel yang masuk ke redaksi kami dipastikan melewati proses review oleh editor dan mitra bebestari.</p><p>Bagi yang berminat silakan kunjungi jurnal kami di http://jurnal.radenfatah.ac.id/index.php/jia</p><p>Salam Jurnal !!!</p><span style="font-family: helvetica; font-size: small; text-align: justify;">Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama</span> Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang en-US Jurnal Ilmu Agama 2443-0919 <h4>The requirements that must be met by the author are as follows:</h4><ol><li>The author saves the copyright and gives the journal simultaneously with the license  under <span>Creative Commons Attribution License </span>which permits other people to share the work by stating that it is firstly published in this journal.</li><li>The author can post their work in an institutional repository or publish it in a book by by stating that it is firstly published in this journal.</li><li>The author is allowed to post their work online (for instance, in an institutional repository or their own website) before and during the process of delivery. (see<span>Open Access Effect</span>).</li></ol> THE INTERPRETATION OF THE FIRST VERSE [KETUHANAN YANG MAHA ESA] OF PANCASILA http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1531 Historically, In Indonesia, there are two interpretation of the first verse of Pancasila. The first is [Pengakuan adanya Tuhan] Recognition of the Divine Omnipotence. This translation is used to use by secular group including communist and non-Muslim group especially Buddhist and Hindus. This interpretation was dominant in 1945-1965 when Sukarno as the creator of Pancasila still dominated the political power. Or, this verse was dominant when the secular-nationalist group still had strong position in Indonesia. The fact of it is during the time there was no a policy about official religions from state and the requirement of religious teaching in schools and universities. And, it must be noted that Sukarno as the creator of Pancasila in Guided Democracy era, strongly interpreted Pancasila in his speech and address as the Nasakom that is National, Religion, and Communist. Sukarno as the creator of Pancasila strongly insisted that he was truly nationalist and in his heart he was a truly Muslim. So, it can be said the Recognition of the Divine Omnipotence is the original interpretation of the first verse of Pancasila. My argumentation is originally in the early beginning of the Republic the meaning of religion was religion as a faith not as an institution Saiful Hakam ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 1 10 KHILAFAHISASI HIZBUT TAHRIR INDONESIA (HTI) MELALUI DUNIA DIGITAL DI INDONESIA http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1529 The idea of ummah in the notion of khilafah (one rule of the world) is probably not realistic enough for most Muslims in Indonesia. Even call it a utopian dream. However, the concept of nationalism in a nation state has become an established reality. Therefore, this article will examine how HTI spread its ideas and the opportunities it gets. This research uses framing process analysis in the study of social movement. From that approach it can be concluded that HTI in its propaganda always highlight the issues of Indonesianness for the ultimate goal of introducing the khilafah. After that HTI tries to provide understanding and optimism about its utopian idealism, and changes the imaginary ideas about the khilafah as if factual to solve the problems of Indonesia Syarafuddin H Zainuddin Zaki Faddad SZ ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 11 18 MAKNA JILBAB GAUL http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1535 The paper tries to uncover the meaning and the factors of “Hijab Gaul” (Slank Hijab), modern style of Hijab” for higher students. Hijab is not only as an identity for muslim women as a devotion to Islamic teaching and the symbol of piety, it also the fashion. The paper use qualitative method that reveals he meaning of people behavior in social context. The paper finds that there are variations of the meaning of Hijab for higher students as (1) the symbols of identity (2) lifestyle (3) social statuse (4) symbol of personality (5) symbol of peaceful personal tranquility. Midya Boty ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 19 32 HUBUNGAN ANTARA AGAMA DAN ILMU DALAM PANDANGAN AL FARABI http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1507 Are religion and science in contradictory? This question is not easy to answer. In many ways, religion through the teachings of its Holy Scripture is different from the discovery of the sciences, for example the concept of creation is different from Darwin's theory of evolution. Starting from this problem the authors encourages to examine more deeply the relationship between science and religion related to the question of religious position for science and science for religion according to Al Farabi philosophical perspective. According to Al Farabi between Revelation as a source of religion and science are interwoved. So it can be concluded that in Islam there is integration between science and religion. Revelation comes from God, as well as other knowledge derived from the Absolute. Absolute knowledge is able to become a science because it benefits for human life and bring happiness for mankind. Such knowledge should then be deductible to be the principles of law with a strong principle of wisdom and prudence to make it a science Tsuraya Syarif Zain ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 33 46 SPRITUALITAS YESUS http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1532 <p>Jesus has spiritual revolution but he is not a political revolutionist. He did not try to reform the ruler in his time. The revolution in the sense of Jesus was to lift up the God values in this time. It is called as the social revolution. The revolution means the social repentance in the context of social relation. Jesus as the man of weak Jewish society in the time hoped to get the freedom of the Rome tyranny. Jesus was chosen as the  social and spiritual revolutionist as the mission from God as the mission that was love Allah in the deepest heart and soul, love the people and the selves.</p> Nur Fitriyana ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 47 68 PANDANGAN ULAMA TERHADAP DAKWAH SALAFIYAH http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1534 Salafi is the generation of the prophet’s companions and two generations afterwards. Salafi was born and developed from circle studies. They live naturally, and continue from generation to generation until now. The salafi dakwah is based on two principles: Tashfiyah and Tarbiyah which means purification and education. Salafiyah propaganda invites to aqidah and true worship, invites to study the scriptures of Islamic scholars and calling for tauhid (oneness of God). The focus of the propaganda always on what the Prophet taught, based on the understanding of the companions who in fact are the most knowledgeable about Islam. The emergence of the stern attitude of this salafi da'i is linked on two things: Firstly, this salafi prophecy is consistent and firmly stating between the haq and the wrong. Secondly, the mission of salafi upholds the principle of tashfiyah (Purification). The salafi dakwah is very consistent with the refinement of Islamic teachings. And it is very natural that there are teachings outside of Islam that are mixed in Islam must be rejected. Muhammadin Muhammadin ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 69 96 PENYANGKALAN ADANYA TUHAN DALAM PANDANGAN ATEIS DAN SAINS MODERN http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1494 The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists does not mean not to believe in the existence of God at all, but they just have put aside the existence of God. The scientists deny the existence of God with mean to awaken, awaken the religious human beings of the social condition Herwansyah Herwansyah ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 97 104 ISLAM LIBERAL DI INDONESIA: TINJAUAN SOSIOLOGI http://jurnal.radenfatah.ac.id/index.php/JIA/article/view/1530 Liberal Islam Network (JIL), is an organization that carries liberal ideas in Indonesia, encompassing Pluralism, anti-theocracy, supporting democracy and guaranteeing women's rights. JIL emphasizes individual freedom, opens the door of ijtihad in its widest manner by promoting an understanding of context rather than text, and liberates from oppressive social and political structures. JIL discourse is a lot of lurking controversy in Indonesia. JIL discourse is considered to have undermined the understanding of established Islamic teaching (qath'i). Practically, this movement of thought does not see the problems comprehensively. This paper will look at the understanding of JIL in formulating the discourse in terms of the Sociology approach. Conclusively JIL tends to use the Conflict Theory to address the established traditions. This theory is built on three basic assumptions, one of which is the regularity contained in society simply because of pressure or coercion of power from the ruling class, represented by the establishment of the tradition itself Kamaruddin Kamaruddin ##submission.copyrightStatement## 2017-10-12 2017-10-12 18 1 105 117