IOSR-JHSS   Volume-22 ~ Issue-11 ~ November-2017

Abstract: This paper examined the effects of Sara-Suka Political Thuggery on democratic and social activities in Bauchi state, Nigeria. This study adopted quantitative means of data collection. Three research question were raised and answered in the study.the findings of the study shows that thuggery in the state is as a result of selfish interest of the thugs themselves, unemployment, illiteracy, poor governance, group sentiment, political manipulation, poverty, injustice and inactive security agencies; the impacts of menace as revealed include inflicting fear amongst candidates, hindering electorates from political activities, killing of innocent people, violating human rights, destruction of valuable properties, insecurity during and after elections and intimidation of people within the state. Thus, the government of Bauchi State needs an effective response, in order to overcome the menace of Sara-suka thuggery as recommended by the researcher.

Keywords: Sara-Suka, Political Thuggery, Democracy, Social Activities, Frustration-Aggression and Elite theory.

[1] Daily Trust, (2013), The Return of Sara-suka in Bauchi, Published on Tuesday, 02 July 2015 05:00, www.dailytrustonlinenews.net,retrieved on 12-09-2013
[2] Bauchi State Government (2013). Official Diary, Ramadan Printing Press Bauchi.
[3] Hassan, M.M. (2011), Politics and Violence in Bauchi State: a Case Study of the 'Sara-suka Phenomenon, MSc. Thesis Submitted to the Department of Political Science, AhmaduBello University, Zaria-Nigeria
[4] Lamido J. (2008), Politics and the Rise of Militia Groups: A Case Study of Sara-suka in Bauchi State 1999-2008, An MSc Thesis Submitted to the Department of Political Science,Bayero University, Kano.
[5] Krejcie R. V and Morgan D. W. (1970), Determining Sample Size for Research Activities, in the Educational and Psychological Measurement, Number 30, Page 607-610, www.pdfsearchengine.org,retrieved 13/12/2014

Abstract: Ahlul Bait (host), has become the subject of both classical and modern mufassir. The discussion becomes interesting because between one mufassir (someone who does exclamation of passages of Qur‟an by supplying additional information) and other mufassir sometimes have different views based on their own scientific background. it is clear if the views of both classical and modern mufassir are combined, all agree that ahl al-bait is them including the wives of the Prophet, and all linked with the family of the Prophet. In the Qur'an it is not found textually stating that the Ahl al-Bait is specific to the names believed by the Shiites such as Ali, Fatima, Hasan and Hussein. The difference of comprehension that occurs in understanding Q.S.al-Ahzab / 33: 33 is due to the background of the mufassir and the followed sect.

Keywords: Al Quran; classical; modern; ahlul bait; mufassir

[1] Abu Abdillah al-hakim an-Naisaburi, al-Mustadrak "ala as-Sahihain, al-Qahirah: Dar al-Haramain, 1417 H/1997.
[2] Abu Dawud Sulaiman bin al-Asy‟as as-Sijistaniy al-Azdiy, Su nan Abi Dawud, I‟dad wa Ta‟liq: "Izzat "Ubaid ad-Da ‟as wa "Adil as-Sayid, Beirut : Dar Ibn Hazm, 1418 H/ 1997 M.
[3] Abu al-Husain Muslim bin al-Hajjaj al-Qusyairi an-Naisaburi (Muslim), al-Jami‟ as-Sahih (Sahih Muslim), tahqiq, Muhammad Fu‟ad Abd. Al-Baqi, Dal al-Ma‟arif, Beirut, 1420 H.
[4] Abu at-Thayyb Muhammad Syams al-Haqq al-"Azim Abadiy dan al-Hafiz Ibn Qayyim al-Jauziyyah, Aunul Ma‟bud Syarah Sunan Abi Dawud, jilid 2, tahqiq, "Abdurrah man Muhammad "Usman, almadinah: Al-Maktabah as-Salafiyah al-Madinah al-Munawwarah cet. Ke-2, 1388 H/1968 M.

[5] Ahmad Mushthafa al-Maraghi, Tafsir al-Maraghi, juz 22, Mesir: Maktabah Mathba‟ah Mushthafa al- Halabiy wa Auladih, 1365 H/1946 M

Abstract: Religion is present in the midst of human beings with the promise of pledges to build a civil society or ideal society, a better, civilized, safe, peaceful, and prosperous life. The consequence of these religious promises is that all religions must be ready to be tested by the court of history. If it fails to fulfill its promises, certainly that religion will be sued and abandoned. The word "rehabilitation" is derived from the word "rehab" which means to recover; things to recover (fix/correct) as before; reimbursement of a good name by law; renewal. Thus the definition of "rehabilitation" is "The process of recovery and repair of all losses and damages caused by the earthquake and tsunami disaster in Aceh". ulemas did not play a role, arguing that the atmosphere of the conflict was very tense, causing them not to be......

Keywords: Al Quran; rehabilitation and reconstruction; ulema; psychoreligious therapy

[1] Abbas, Syahrizal, Hukum Adat dan Hukum Islam di Indonesia, Refleksi Terhadap Beberapa Bentuk Integrasi Hukum Dalam Bidang Kewarisan di Aceh. Yogyakarta: Yayasan Nadia, 2004.
[2] Abubakar, Al Yasa‟, Paradigma, Kebijakan dan Kegiatan. Banda Aceh: Dinas Syariat Islam, Provinsi NAD. 2004, 2005, 2006, 2007 dan 2008.
[3] -----, (at.al.), Hukum Pidana Islam di Provinsi NAD. Banda Aceh: Dinas Syariat Islam Provinsi NAD, 2006.
[4] -----, Penerapan Syariat Islam Di Aceh: Upaya Penyusunan Fiqih Dalam Negara Bangsa. Banda Aceh: Dinas Syariat Islam NAD, 2008.
[5] -----, Wilayatul Hisbah: Polisi Pamong Praja Dengan Kewenangan Khusus di Aceh. Banda Aceh: Provinsi NAD, 2009.

Abstract: Pluralistic societies can be understood as societies consisted of various social and economic, ethnic, linguistic, cultural, and religious groups and strata. In a plural society, anyone can join an existing group, without any systemic obstacles that cause obstruction of the right for having group or joining a certain group. Plurality is diversity in a form of unity. Diversity, uniqueness, and partiality are an undeniable reality. Sociologically, humans consist of different ethnicities and cultures and bind themselves each other. All show differences, diversity and uniqueness, but remain in unity. Individual differences merge into one unit of family, the diversity of families fused into one social bond, to the variety of tribal summed up in one nation and the world community. If the rules of religious plurality as mentioned above, one is violated by one of the religious followers, and the offense disturbs the honor of other religions, ofcourse there will be disharmony in daily life, even the toughest form, such as conflict and war.

Keywords: Al Quran; plurality; religious harmony; culture

[1] Abdurrahman Wahid, Muslim di Tengah Pergumulan, (Jakarta : Lappenas, 1981).
[2] Alwi Shihab, Islam Inklusif: Menuju Sikap Terbuka dalam Beragama (Bandung : Mizan, 1999), cet. VII.
[3] Amin Abdullah, M. , "Etika dan Dialog Antar Agama: Perspektif Islam", dalam Jurnal Ulumul Qur'an.No. 4 Vol. IV. Th. 1993.
[4] Andito (ed.), Atas Nama Agama: Wacana Agama dalam Dialog "Bebas" Konflik, (Bandung : Pustaka Hidayah, 1998), hlm. 259.
[5] Burhanuddin Daja dan Herman Leonard Beck (red.), Ilmu Perbandingan agama di Indonesia dan Belanda, (Jakarta : INIS, 1992)..

Abstract: The implementation of Islamic law (Shari'ah) in Aceh especially Banda Aceh city according to the scholars expertise cannot be implemented maximally in accordance to Qanun law no. 11 of 2002 concerning worship and shari'ah, the application of Islamic Shari'ah according to the assumtion of society, it is not completely based on the principle and the purpose of the implementation of shari'ah, its application tends to seem political and symbolic, it only limits to women's clothing and caning law against violators of shari'a. The life of Banda Aceh people do not have significantly much difference in the conditions before and after the enactment of Islamic Shariah being.

Keywords: Al Quran; ulema; implementation; Islamic syariáh; Banda Aceh

[1] Abdullah Ahmed An-Na‟im, Islam dan Negara Sekuler: Menegoiskan Masa Depan Syariah, Bandung: Mizan, 2007.
[2] Al Yasa‟ Abubakar, Syariat Islam di Provinsi Aceh Paradigma Kebijakan dan kegiatan, Banda Aceh: Dinas Syariat Islam Provinsi Nanggroe Aceh Darussalam, 2005.
[3] Al-Asmawi, Muhammad Said, Nalar Kritis Syari‟ah, Yogyakarta, LKIS,2004 Problematika & Penerapan Syari‟at Islam dalam Undang-Undang, terjemahan, Jakarta, Gaung Persada Press., 2005.
[4] Al-Maliki, Muhammad Alwi, Syariat Islam: Pergumulan Teks dan Realitas, terjemahan, Yogyakarta, elSAQ Press, 2003.
[5] An-Na‟im, Abdullah Ahmed, Dekonstruksi Syari‟ah Wacana Kebebasan Sipil, Hak asasi Manusia, dan Hubungan Internasional dalam Islam, terjemahan, Yogyakarta: LKiS, 1994. "Syariat Islam Tidak Bisa Dipaksakan melalui Negara", dalam Harian Kompas, 6 Januari 2003, Jakarta, 2003..

Abstract: Praying subuh in Indonesia continues to be a polemic among scholars and scientists, especially scientists in celestial and astronomy science. Although the head of Muhammadiyah Center has made an official decision about the time of praying shubuh through the 27th National Conference of Tarjih and has been tanfiz. Praying shubuh with the various terms and events used in matan of hadith (content of hadith) as mentioned above. The scholars of hadith agree that the time of praying shubuh is when the dawn rises, that is fajar sadiq. Furthermore, according to observations of Astronomy, conducted by Team of the Celestial Science Observatory of Muhammadyah University North Sumaterain Cermin Beach, it is found that the initial time of praying shubuh is about -15.250 under horizon or 61 minutes before sun rises in the eastern horizon. This calculation results still need further research, because the use of SQM is strongly influenced by the surrounding refraction of light.

Keywords: Al Quran; hadith; praying subuh; astronomy

[1] Abu Abdillah al-hakim an-Naisaburi, al-Mustadrak 'ala as-Sahihain, al-Qahirah: Dar al-Haramain, 1417 H/1997.
[2] Abu Dawud Sulaiman bin al-Asy‟as as-Sijistaniy al-Azdiy, Su nan Abi Dawud, I‟dad wa Ta‟liq: "Izzat"Ubaid ad-Da ‟as wa "Adil as-Sayid, Beirut : Dar Ibn Hazm, 1418 H/ 1997 M.
[3] Abu al-Husain Muslim bin al-Hajjaj al-Qusyairi an-Naisaburi (Muslim), al-Jami' as-Sahih (Sahih Muslim), tahqiq, Muhammad Fu‟ad Abd. Al-Baqi, Dal al-Ma‟arif, Beirut, 1420 H.
[4] Abu at-Thayyb Muhammad Syams al-Haqq al-"Azim Abadiy dan al-Hafiz Ibn Qayyim al-Jauziyyah, Aunul Ma'bud Syarah Sunan Abi Dawud, jilid 2, tahqiq, "Abdurrah man Muhammad "Usman (almadinah: Al-Maktabah as-Salafiyah al-Madinah al-Munawwarah cet. Ke-2, 1388 H/1968 M)
[5] Ahmad Warson Munawwir, Al-Munawwir Arab-Indonesia Ter lengkap, Surabaya: Pustaka Progressif, 1997.

Abstract: The issue expressed by the academic community is whether Prophet Isa has died or not. If he has not dead yet, is it true that Prophet Isa will come down at the end of the age, and if he decides it what his task will be? Jesus the Prophet will descend to the world again as a just judge and give an explanation to the Christians who has deviated their belief that Isa is as God, or part of God's personality. Concerning the arrival of Prophet Isa, the majority of modern mufassir does not believe, because the existing argument is not qath'iy (definite), all the hadiths that inform him is ahad (narrated by one, two person or more), not mutawatir (narrated by a number rawi (writer of hadist). For strengthening aqidah dalil must be qath‟iy, while hadith is mutawatir.

Keywords: Al Quran; Prophet Isa; mufassir; aqidah

[1] Abu Abdillah al-hakim an-Naisaburi, al-Mustadrak "ala as-Sahihain, al-Qahirah: Dar al-Haramain, 1417 H/1997.
[2] Abu Dawud Sulaiman bin al-Asy‟as as-Sijistaniy al-Azdiy, Su nan Abi Dawud, I‟dad wa Ta‟liq: "Izzat"Ubaid ad-Da ‟as wa "Adil as-Sayid, Beirut : Dar Ibn Hazm, 1418 H/ 1997 M.
[3] Abu al-Husain Muslim bin al-Hajjaj al-Qusyairi an-Naisaburi (Muslim), al-Jami‟ as-Sahih (Sahih Muslim), tahqiq, Muhammad Fu‟ad Abd. Al-Baqi, Dal al-Ma‟arif, Beirut, 1420 H.
[4] Abu at-Thayyb Muhammad Syams al-Haqq al-"Azim Abadiy dan al-Hafiz Ibn Qayyim al-Jauziyyah, Aunul Ma‟bud Syarah Sunan Abi Dawud, jilid 2, tahqiq, "Abdurrah man Muhammad "Usman (almadinah: Al-Maktabah as-Salafiyah al-Madinah al-Munawwarah cet. Ke-2, 1388 H/1968 M.
[5] Ahmad Mustafa al-Maraghi , Tafsir al-Maraghi, juz 3, Mesir: Musthafa al-Babi al-Halabi, 1365 H/1945..

Abstract: The study investigated the role of the Kenyan Truth Justice and Reconciliation Commission(TJRC) in as a restorative justice measure in promoting peacebuilding in Uasin Gishu County, Kenya. The Truth and Reconciliation Commission was established after the National Accord and Reconciliation Agreement(NARA) peace agreement following the 2007 post-election violence that resulted in massive human rights violations. The study assumed the Social Justice Theory as the underpinning theory. The study adopted mixed methods research design with a sample size of 590 respondents drawn from the 6 sub-counties. Data was collected using questionnaires, interview guides and focus group discussion guides. Quantitative data was analysed using the descriptive and inferential statistical tools while content and interpretive techniques were used to analyse qualitative data. The study findings revealed that despite successfully..........

Keywords: truth and reconciliation commission, restorative justice, peace building

[1]. Freeman, M. (2006). Truth Commissions and Procedural Fairness. New York: Cambridge University Press
[2]. Hayner, P. (2002). Unspeakable truths-facing the challenges of truth commissions.
[3]. Rosa, A. & Philippe, X. (2010). Transitional Justice. In V. Chetail, (Ed.), Post-Conflict Peacebuilding: A Lexicon (pp. 350-357). New York: Oxford University

[4]. Philpott, D. (2012). Just and Unjust Peace: An Ethic of Political Reconciliation. Oxford: Oxford University Press
[5]. Pankhurst, D. (1999) Issues of Justice and Reconciliation in Complex Political Emergencies: Conceptualising Reconciliation, Justice and peace, Third World Quarterly, 20(1), p.254-268

Abstract: Based on the library data, it was as well-known as a part of culmination of Islamic civilization for about 500 years, then it has regressed until now and it has not rised yet again. Among the theses for a reference so far that the decline and inhibting factors of the progress of Islamic civilization is theological case and the resistance to philosophy. Is it true that theological factors and resistance factors to philosophy are regarded as inhibiting factors of the revival of Islamic civilization? By using the fishbone method in this paper concluded that the main major that inhibits the revival of Islamic civilization is ignorance. This conclusion is found from the analysis of 14 possible root causes that are finally ruled out.......

Keywords: ignorance; revival; civilization

[1] Abu Hasan al-Hasan Ali ibn Ismail al-Asy'ari, al-Ibanah an Ushul al-Diyanah, Dar al-Kitab al-'Arabi,
Beirut, 1985.
[2] --------, al-Luma' fi Radd 'ala Ahl al-Ziyag wa al-Bida', Mathba'ah Munir, Mesir, 1955.
[3] Abd al-Aziz Muhammad Saliman, al-Kawasif al-Jaliyat 'an ma'ani al-Washithiyyah, al-Mamlakah al-
'Arabiyyah al-Su'udiyyah, Riyad, 1982.
[4] Abu Daud, Sunan Abu Daud, juz 4, Dar al-Hadits, Kairo, 1988.
[5] Abu Isa Muhammad ibn Isa ibn al-Saurat al-Tirmizi, Sunan al-Tirmizi, jilid 5, Dar al-Fikr, Beirut, 1988

Abstract: Ikhwanul Muslimin is one of the Islamic movements which is up and down since its inception in 1928 to the 21st century today. The appearance of Muhammad Moursi as the first Egyptian president from the civilian through direct elections, recalled the observer's memory of one of the Islamic movements, Ikhwanul Muslimin, thus viewed as the glory era of the Islamic movement. Not through this movement, with the Freedom and Justice Party (FJP) branch was able to outperform the Egyptian election with 52% votes, despite the extortion attempts by military rulers. Unfortunately, his power lasted only a year or so, as he was dropped by the powerful Egyptian military force there. Even the Egyptian...........

Key Words: Muslim brotherhood; the future; Islamic movement; Ikhwanul Muslimin

[1] Amir Ali, The Spirit of Islam, terjemahan H.B. Yassin, Api Islam (Jakarta: Bulan Bintang, cet.3, 1978).
[2] Benard Lewis, The Encyclopedia of Islam, vol.III, (London: Leszac & Co, 1960).
[3] C.E. Boswort, The Islamic Dynasties, terjemahan Ilyas Hasan Dinasti-dinasti Islam (Bandung: Mizan, 1993).
[4] Departemen Agama RI, Al-Qur'an dan Terjemahnya (Jakarta: 1982).
[5] Departemen Agama RI, Ensiklopedi Islam, (Jakarta, 1992).

Abstract: Religion is the order of God, all the teachings aim at giving peace, prosperity and happiness of the world and the hereafter. But because of partial understanding and the existence of the ex factors that influence it, then by some groups attracting religion to the conflict area and making it a tool of legitimacy to violence against other people and groups. Therefore it is time for religion adherents, especially religion leaders and the government to intensively sit together through dialogue, because by this way many things can be discussed, so that the Trilogy of Harmony can be realized with the best.

KEYWORDS: religion; dialogue; tolerance

[1] Alquran al-Karim
[2] Abd A'la, Melampaui Dialog Agama, Penerbit Buku Kompas, Jakarta, 2002.
[3] Alwi Shihab, Islam Inklusif, Menuju Sikap Terbuka Dalam Agama, Cetakan Ke II, Mizan, 1998.
[4] Alhafidh dkk, Terjemah Hadis Riadhus Shalihin, Mahkota, Surabaya, 1986.
[5] Mukti Ali, Ilmu Perbandingan Agama di Indonesia, IAIN Sunan Kalijaga Press, Yokyakarta, 1988.
[6] -----------------------, Ilmu Perbandingan Agama di Indonesia, Seri INIS, Jilid VII, INIS, Jakarta, 1990..

Abstract: Mandailing language there are three suprasegmental phonemes which are composed of two pressures and one pause. Pressure is the difference in the loud or soft sound of the syllable, and the difference in the stress can cause the different meanings. There is a very significant difference between the male basic tone frequency and female basic tone frequency. The male basic tone frequency is lower 48.85 Hz than the female basic tone frequency. Based on the calculation/acoustic measurement there was no significant difference between, the frequencies of the male final tone with the female final tone. The male final tone frequency is 9.92 Hz lower than the female final tone frequency. Based on the result of calculation/acoustic measurement there is no significant difference between, the male lower tone frequency with the female.

Keywords: acoustics characteristics; speech; interrogative sentence; Mandailing language

[1] Abdul Chaer.1994. Linguistik Umum. Jakarta: Rineka Cipta
[2] A.H.Hasan Lubis. 1998. Fonologi Bahasa Indonesia. Medan: FPBS-IKIP
[3] Alan Cruttenden. 1997. Intonation. Cambridge: University Press
[4] Bahren Umar Siregar. 2000. Fungsi Pragmatik Intonasi di dalam Bahasa Indonesia suatu kajian awal.
Dalam Jurnal Linguistik Indonesia no.1
[5] Gorys Keraf. 1987. Tata Bahasa Indonesia. Ende: Nusa Indah

Abstract: Hadith is the source of the second Islamic law after al-Qur'ân began to gain considerable attention among classical ulemas since the second century of Hijriyah. Hadith consists of two important parts namely sanad and matan. Companions are the first generation to receive and witness the direct words of the prophet Muhammad. Like humans, they have their own views and desires, so they cannot be separated from mistakes and neglect. The "âdil‟ nature does not mean that they are ma'sum or free from sin. It's just worth noting that, they have never deliberately lying in the process of narration of the hadith. This is what is meant as the best generation to be passed down to the next generation. The criticisms attributed to the companions by a number of streams, suggest that the study of the companions is very........ .

Keywords: Al Quran; sanad hadith; Prophet‟s companions; Hijriyah

[1] "Abd al-Mun'im al-"Alî al-"Izzî, Difâ" "an Abî Hurairah, Dâr al-Qalam, Beirut, 1981
[2] Abu Bakr Ahmad bin "Ali al-Khathîb al-Bagdâdî (w. 463 H), al-Kifâyah fî "Ilmi ar-Riwâyah, Dâr al- Kutub al-"Arabî, Beirut, ttp
[3] Ahmad Amîn, Fajr al-Islâm, an-Nahdhah al-Mishriyyah, Kairo, 1959, cet VII,
[4] Akram Diyâ‟ al-"Umarî, Buhûts fî Târîkh as-Sunnah al-Musyarrafah, Maktabah "Ulûm wa al-Hikam, al- Madînah al-Munawwarah, 1984, cet IV.
[5] Al-Fairz Âbâdî (w. 817 H), al-Qâmûs al-Muhîth, Muassasah ar-Risâlah, Beirut, 1996, cet V