The article explores the harmonious and peaceful life of the multi-religious and multi-ethnic community of Labuaja Village, depicting the process of implementing a harmonious and peaceful life and the implications of such an implementation in daily practices. This study is a field research employing a descriptive qualitative approach. It utilizes a phenomenological approach and gathers data through direct observation, interviews, and documentation at the research location. Based on the data obtained, it was found that the harmonious and peaceful life of the multi-religious and multi-ethnic community of Labuaja Village can be realized due to several factors: 1) The cooperative attitude among community members is very enthusiastic in creating a harmonious and peaceful life, 2) The attitude of mutual respect and tolerance is very evident in the daily life of the Labuaja community, who do not question religion or ethnicity and build good relationships within the framework of family, brotherhood, unity, and togetherness, and 3) The attitude of caring for others is clearly seen in the involvement and participation in community activities. Furthermore, the implementation of the harmonious and peaceful life model in Labuaja Village is practiced in three environments: the family environment, the community environment, and the school environment.
{"title":"MODEL KEHIDUPAN HARMONI DAN RUKUN MASYARAKAT MULTIAGAMA SERTA ETNIS DESA LABUAJA MAROS","authors":"Sampara Palili","doi":"10.47625/fitua.v5i1.605","DOIUrl":"https://doi.org/10.47625/fitua.v5i1.605","url":null,"abstract":"The article explores the harmonious and peaceful life of the multi-religious and multi-ethnic community of Labuaja Village, depicting the process of implementing a harmonious and peaceful life and the implications of such an implementation in daily practices. This study is a field research employing a descriptive qualitative approach. It utilizes a phenomenological approach and gathers data through direct observation, interviews, and documentation at the research location. Based on the data obtained, it was found that the harmonious and peaceful life of the multi-religious and multi-ethnic community of Labuaja Village can be realized due to several factors: 1) The cooperative attitude among community members is very enthusiastic in creating a harmonious and peaceful life, 2) The attitude of mutual respect and tolerance is very evident in the daily life of the Labuaja community, who do not question religion or ethnicity and build good relationships within the framework of family, brotherhood, unity, and togetherness, and 3) The attitude of caring for others is clearly seen in the involvement and participation in community activities. Furthermore, the implementation of the harmonious and peaceful life model in Labuaja Village is practiced in three environments: the family environment, the community environment, and the school environment.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"91 27","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141818622","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Developed countries, a sexual recession has become a new trend among the community, manifested in the form of concerns about family responsibilities. The high regard for the legality of marriage by all religions is gradually shifting with the times. The institution of marriage is considered incompatible with the current lifestyle of society, especially in some non-Muslim majority developed countries. This article aims to examine and analyze how a sexual recession can occur, and what are the factors and implications of the sexual recession in the era of disruption. This research is qualitative and descriptive, collecting data through library research and observing phenomena by obtaining evidence through the internet and various social media platforms such as YouTube, Instagram, Google, and others. The article shows that sexual recession is prevalent in some developed countries such as Japan, the United States, South Korea, China, and so on. This is due to a decline in interest in sex, marriage, and having children. Sex and religion, especially Islamic law, seem to act as constraints on individual freedom, leading to a decline in population from all aspects of life This serves as evidence that the sexual recession in some countries, especially developed ones, is heavily influenced by religious dogma and free association. Therefore, a study is needed that confronts the epistemology of religious dogma, especially when confronted with Islamic law and individual freedom within marriage.
{"title":"RESESI SEKS : ANTARA KEBEBASAN INDIVIDU DAN HUKUM ISLAM","authors":"Sri Asmita, Ema Fathimah","doi":"10.47625/fitua.v5i1.553","DOIUrl":"https://doi.org/10.47625/fitua.v5i1.553","url":null,"abstract":"Developed countries, a sexual recession has become a new trend among the community, manifested in the form of concerns about family responsibilities. The high regard for the legality of marriage by all religions is gradually shifting with the times. The institution of marriage is considered incompatible with the current lifestyle of society, especially in some non-Muslim majority developed countries. This article aims to examine and analyze how a sexual recession can occur, and what are the factors and implications of the sexual recession in the era of disruption. This research is qualitative and descriptive, collecting data through library research and observing phenomena by obtaining evidence through the internet and various social media platforms such as YouTube, Instagram, Google, and others. The article shows that sexual recession is prevalent in some developed countries such as Japan, the United States, South Korea, China, and so on. This is due to a decline in interest in sex, marriage, and having children. Sex and religion, especially Islamic law, seem to act as constraints on individual freedom, leading to a decline in population from all aspects of life This serves as evidence that the sexual recession in some countries, especially developed ones, is heavily influenced by religious dogma and free association. Therefore, a study is needed that confronts the epistemology of religious dogma, especially when confronted with Islamic law and individual freedom within marriage.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"123 42","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141665264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Over the last 40 years, cases of religious blasphemy in Indonesia have almost had the same pattern. Therefore, the problem that will be raised in this article is related to the prevention of religious blasphemy carried out by the government, especially the police and other law enforcers. Based on its role and function, referring to the decree of the President of the Republic of Indonesia number 1/PNPS of 1965 concerning the prevention of abuse and/or blasphemy of religion, the police protect religion and religious practices that develop in society and protect every religious belief and practice carried out by its followers. In practice, there are many cases of religious abuse/blasphemy that are misleading to people who do not understand religion. The method used in this research is a normative legal approach, meaning that research is carried out by referring to legal norms that apply in society and those in positive law. With regard to the state's duty to guarantee religious freedom, especially the police as a law enforcement institution regulated in Article 156a of the Criminal Code.
{"title":"KEBIJAKAN PENAL DAN NON PENAL PEMERINTAH DALAM PENANGGULANGAN TINDAK PIDANA PENODAAN AGAMA DI INDONESIA","authors":"Idul Adnan","doi":"10.47625/fitua.v4i2.510","DOIUrl":"https://doi.org/10.47625/fitua.v4i2.510","url":null,"abstract":"Over the last 40 years, cases of religious blasphemy in Indonesia have almost had the same pattern. Therefore, the problem that will be raised in this article is related to the prevention of religious blasphemy carried out by the government, especially the police and other law enforcers. Based on its role and function, referring to the decree of the President of the Republic of Indonesia number 1/PNPS of 1965 concerning the prevention of abuse and/or blasphemy of religion, the police protect religion and religious practices that develop in society and protect every religious belief and practice carried out by its followers. In practice, there are many cases of religious abuse/blasphemy that are misleading to people who do not understand religion. The method used in this research is a normative legal approach, meaning that research is carried out by referring to legal norms that apply in society and those in positive law. With regard to the state's duty to guarantee religious freedom, especially the police as a law enforcement institution regulated in Article 156a of the Criminal Code.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"59 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138999783","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article aims to examine the understanding of tabarruj hadiths and their correlation with the Tik-Tok social media. This is motivated by the tabarruj phenomenon which is heavily influenced by up-to-date trends and styles, which often appear on social media, especially Tik-Tok. By using qualitative methods and the science approach of ma’ani al-hadith, this study concludes that: First, the hadiths that talk about tabarruj have forbidden tabarruj actions with the threat of not going to heaven, such as dressing naked because the clothes are too minimal, thin, and see-through, clothes that are too tight which stimulate men because some of their private parts are open, walking with waddling, tattooing and changing limbs to beautify themselves, and so on. Second, what this hadith says resonates with Tik-Tok social media users, especially women who often use thick make-up, contact lenses, false eyelashes, display beauty to make them look attractive, show off jewelry that should be hidden, wear tight clothes with excessive swaying so that showing curves. This kind of tabarruj actually exceeds the tabarruj that occurred in the era of ignorance which only showed the jewelry and neck when veiled.
{"title":"PEMAHAMAN HADIS TABARRUJ DAN KORELASINYA DENGAN NARSIS DI MEDIA SOSIAL TIK-TOK","authors":"Almunadi Almunadi, Eko Zulfikar","doi":"10.47625/fitua.v4i2.520","DOIUrl":"https://doi.org/10.47625/fitua.v4i2.520","url":null,"abstract":"This article aims to examine the understanding of tabarruj hadiths and their correlation with the Tik-Tok social media. This is motivated by the tabarruj phenomenon which is heavily influenced by up-to-date trends and styles, which often appear on social media, especially Tik-Tok. By using qualitative methods and the science approach of ma’ani al-hadith, this study concludes that: First, the hadiths that talk about tabarruj have forbidden tabarruj actions with the threat of not going to heaven, such as dressing naked because the clothes are too minimal, thin, and see-through, clothes that are too tight which stimulate men because some of their private parts are open, walking with waddling, tattooing and changing limbs to beautify themselves, and so on. Second, what this hadith says resonates with Tik-Tok social media users, especially women who often use thick make-up, contact lenses, false eyelashes, display beauty to make them look attractive, show off jewelry that should be hidden, wear tight clothes with excessive swaying so that showing curves. This kind of tabarruj actually exceeds the tabarruj that occurred in the era of ignorance which only showed the jewelry and neck when veiled.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"25 27","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139000726","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ahlis Fatoni, Mega TR Luik, A. Sa’ad, Ferdi Zanuar Azan
With the growth of global Industrialization, the village relies on the agricultural sector to sustain its economy. However, the current conventional agriculture practice cannot be separated from industrialized. This can be seen from farmers' dependence on input materials such as seeds, synthetic fertilizers, and synthetic pesticides. Industrialists then use the powerlessness of these farmers to continue to make them dependent and require planting costs that can be avoided, especially concerning these inputs. In Islam, the farmer is called fallahun, which means success, glory, and happiness. Through regenerative farming, farmers' problems related to dependence on planting inputs can be reduced or even eliminated. Besides, it can also develop the local economy and be ensured that regenerative farming cannot cause environmental damage as caused by conventional farming. In addition, Islam is very concerned with the development of agriculture, which is marked by the availability of specific agricultural contracts, such as musaqah, muzara'ah, and mukhabarah, also other partnership contracts, such as mudharabah and musyarakah. Therefore, this paper will discuss how Islam views conventional agriculture and how farmers can gain independence through regenerative farming and Islamic understanding, which can boost the local economy. This qualitative study uses the descriptive-analytical method and a literature review. The results of this research show that a combination of regenerative agriculture and Islamic contracts can be a powerful way to boost the local economy of Goa village.
{"title":"EMPOWERING FARMERS' INDEPENDENCE AND BOOSTING LOCAL ECONOMY THROUGH REGENERATIVE FARMING AND ISLAMIC CONTRACTS IN GOA VILLAGE, WEST SUMBAWA","authors":"Ahlis Fatoni, Mega TR Luik, A. Sa’ad, Ferdi Zanuar Azan","doi":"10.47625/fitua.v4i2.538","DOIUrl":"https://doi.org/10.47625/fitua.v4i2.538","url":null,"abstract":"With the growth of global Industrialization, the village relies on the agricultural sector to sustain its economy. However, the current conventional agriculture practice cannot be separated from industrialized. This can be seen from farmers' dependence on input materials such as seeds, synthetic fertilizers, and synthetic pesticides. Industrialists then use the powerlessness of these farmers to continue to make them dependent and require planting costs that can be avoided, especially concerning these inputs. In Islam, the farmer is called fallahun, which means success, glory, and happiness. Through regenerative farming, farmers' problems related to dependence on planting inputs can be reduced or even eliminated. Besides, it can also develop the local economy and be ensured that regenerative farming cannot cause environmental damage as caused by conventional farming. In addition, Islam is very concerned with the development of agriculture, which is marked by the availability of specific agricultural contracts, such as musaqah, muzara'ah, and mukhabarah, also other partnership contracts, such as mudharabah and musyarakah. Therefore, this paper will discuss how Islam views conventional agriculture and how farmers can gain independence through regenerative farming and Islamic understanding, which can boost the local economy. This qualitative study uses the descriptive-analytical method and a literature review. The results of this research show that a combination of regenerative agriculture and Islamic contracts can be a powerful way to boost the local economy of Goa village.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"59 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139012587","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study aims to examine literature sources related to the combination of religion, culture and government of the Bima Sultanate. The research method uses literature review from the main source of the Book of Bo and other supporting literature sources. The data, theory and findings are then analyzed to draw a conclusion about the relationship between religion and culture in government. This research then found that the Bima Sultanate was one of the sultanates in the archipelago that integrated religion and custom in the political structure of its government. The Sultan as the supreme ruler is accompanied by the Hadat Assembly headed by Ruma Speech and the Syara Council headed by Qadhi, each of whom provides input and considerations in all aspects of governance although in certain cases the Sultan has previllage rights which can ignore all considerations from the Hadat Council and Sharia Council'. The Hadat Council and Syara Council have equality in considering the Sultan's candidates up to the inauguration procession of the elected Sultan. Islamic law is one of the legal foundations of government other than customary law which has been running since the kingdom. The Syara' Council plays an important role in Islamic da'wah and broadcasting activities, besides that the Syara' Council is also responsible for the continuity of education throughout the empire.
{"title":"RELASI AGAMA DAN BUDAYA DALAM SEJARAH PEMERINTAHAN KESULTANAN BIMA","authors":"Irwan Supriadin J","doi":"10.47625/fitua.v4i1.457","DOIUrl":"https://doi.org/10.47625/fitua.v4i1.457","url":null,"abstract":"This study aims to examine literature sources related to the combination of religion, culture and government of the Bima Sultanate. The research method uses literature review from the main source of the Book of Bo and other supporting literature sources. The data, theory and findings are then analyzed to draw a conclusion about the relationship between religion and culture in government. This research then found that the Bima Sultanate was one of the sultanates in the archipelago that integrated religion and custom in the political structure of its government. The Sultan as the supreme ruler is accompanied by the Hadat Assembly headed by Ruma Speech and the Syara Council headed by Qadhi, each of whom provides input and considerations in all aspects of governance although in certain cases the Sultan has previllage rights which can ignore all considerations from the Hadat Council and Sharia Council'. The Hadat Council and Syara Council have equality in considering the Sultan's candidates up to the inauguration procession of the elected Sultan. Islamic law is one of the legal foundations of government other than customary law which has been running since the kingdom. The Syara' Council plays an important role in Islamic da'wah and broadcasting activities, besides that the Syara' Council is also responsible for the continuity of education throughout the empire.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124018450","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Fujiana Maulani Azizah, S. Syukri, Lalu Fahrizal Cahyadi
This research is motivated by the Bai' Al-Tawarruq system whose permissibility is still being debated by scholars, but this system is still widely used in payment for buying and selling rice (grain) so it is important to study and provide perspective. There are 2 characteristics of Bai' Al-Tawarruq, namely Tawarruq Fiqhi/Haqiqi and Tawarruq Munazzam and in the context of Tawarruq what is allowed is Tawarruq Fiqhi where the transaction process is not planned in advance while in Tawarruq Munazzam the transaction process is planned forward and this is not allowed. This study aims to analyze and find out the review of sharia economic law on the practice of Bai' Al-Tawarruq in buying and selling rice (grain). The type of research used is qualitative research that is normative empirical with the type of data source using primary data, namely respondents and social phenomena and secondary data sources using literature, documents and manuscripts and data collection methods in the form of observation, interviews and documentation. The data analysis technique uses data triangulation with the theory of Milles and Hubermant. The results showed that (1) there are 2 sales systems used in buying and selling rice (grain), namely (a) buying and selling with rice still in the fields and (b) buying and selling with rice seeds that have been weighed. Then there are 2 payment systems, namely (a) paid directly/cash (b) paid indirectly/debt. Then the factors causing the debt payment system to be used are (a) farmers and buyers (penendak) know each other well (b) at the time of the transaction the farmers did not need money/were not going to work on their fields yet, (2) the law from bai' al-tawarruq was still debated by the scholars', the Shafi'i school allows it and some Maliki schools do not allow it. After the researcher analyzed the practices that occurred in Selat Village with the law from Bai' Al-Tawarruq, the researcher found results that the practices that occurred in Selat Village were included in the practice of Bai' Al-Tawarruq fiqhi and the law was permissible.
{"title":"TINJAUAN HUKUM EKONOMI SYARIAH TERHADAP BAI’ AL-TAWARRUQ PADA JUAL BELI PADI (GABAH) DI DESA SELAT KECAMATAN NARMADA","authors":"Fujiana Maulani Azizah, S. Syukri, Lalu Fahrizal Cahyadi","doi":"10.47625/fitua.v4i1.456","DOIUrl":"https://doi.org/10.47625/fitua.v4i1.456","url":null,"abstract":"This research is motivated by the Bai' Al-Tawarruq system whose permissibility is still being debated by scholars, but this system is still widely used in payment for buying and selling rice (grain) so it is important to study and provide perspective. There are 2 characteristics of Bai' Al-Tawarruq, namely Tawarruq Fiqhi/Haqiqi and Tawarruq Munazzam and in the context of Tawarruq what is allowed is Tawarruq Fiqhi where the transaction process is not planned in advance while in Tawarruq Munazzam the transaction process is planned forward and this is not allowed. This study aims to analyze and find out the review of sharia economic law on the practice of Bai' Al-Tawarruq in buying and selling rice (grain). The type of research used is qualitative research that is normative empirical with the type of data source using primary data, namely respondents and social phenomena and secondary data sources using literature, documents and manuscripts and data collection methods in the form of observation, interviews and documentation. The data analysis technique uses data triangulation with the theory of Milles and Hubermant. The results showed that (1) there are 2 sales systems used in buying and selling rice (grain), namely (a) buying and selling with rice still in the fields and (b) buying and selling with rice seeds that have been weighed. Then there are 2 payment systems, namely (a) paid directly/cash (b) paid indirectly/debt. Then the factors causing the debt payment system to be used are (a) farmers and buyers (penendak) know each other well (b) at the time of the transaction the farmers did not need money/were not going to work on their fields yet, (2) the law from bai' al-tawarruq was still debated by the scholars', the Shafi'i school allows it and some Maliki schools do not allow it. After the researcher analyzed the practices that occurred in Selat Village with the law from Bai' Al-Tawarruq, the researcher found results that the practices that occurred in Selat Village were included in the practice of Bai' Al-Tawarruq fiqhi and the law was permissible.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123296898","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Arabic, which is closely known as part of Islam because it was chosen directly by God as the language of the Qur'an and Hadith, now seems to be an exclusive language to learn. Since long ago, the views of the Indonesian people, especially non-Muslims, towards Arabic were only limited to religious languages without seeing the urgency of the Arabic language itself. Therefore, this study wants to reveal the positive views of non-Muslims towards Arabic because researchers believe that not all non-Muslim Indonesians think that way. This is done to open the views of the sacredness of the Indonesian people towards Arabic. This study uses a mixed methods approach between qualitative and quantitative. The instrument used was the Forum Group Discussion (FGD) with each representative from a non-Islamic religion in Indonesia and as supporting data, the researcher conducted reference searches in journal articles and the like. As an introduction, the researcher reveals that there is an alignment or de-sacralization of Arabic objects. Then the researcher found the influence of Arabic on non-Muslim objects of worship and its influence on the international scene. In addition, the practical and pragmatic orientation of non-Muslims towards learning Arabic and the opportunity to make it part of the National curriculum can also have an impact on the process of open-mindedness in society, which until now still consecrates the Arabic language with parallelism or de-sacralization of Arabic objects.
{"title":"MENILIK PERSPEKTIF POSITIF NON-MUSLIM TERHADAP URGENSI BAHASA ARAB SEBAGAI UPAYA MENAMPIK STIGMA SAKRAL DALAM MASYARAKAT UMUM DI INDONESIA","authors":"Miftahul Akhera Idris, Yayan Nurbayan, Rinaldi Supriadi, Dandi Donovan Dyas Saputra","doi":"10.47625/fitua.v4i1.445","DOIUrl":"https://doi.org/10.47625/fitua.v4i1.445","url":null,"abstract":"Arabic, which is closely known as part of Islam because it was chosen directly by God as the language of the Qur'an and Hadith, now seems to be an exclusive language to learn. Since long ago, the views of the Indonesian people, especially non-Muslims, towards Arabic were only limited to religious languages without seeing the urgency of the Arabic language itself. Therefore, this study wants to reveal the positive views of non-Muslims towards Arabic because researchers believe that not all non-Muslim Indonesians think that way. This is done to open the views of the sacredness of the Indonesian people towards Arabic. This study uses a mixed methods approach between qualitative and quantitative. The instrument used was the Forum Group Discussion (FGD) with each representative from a non-Islamic religion in Indonesia and as supporting data, the researcher conducted reference searches in journal articles and the like. As an introduction, the researcher reveals that there is an alignment or de-sacralization of Arabic objects. Then the researcher found the influence of Arabic on non-Muslim objects of worship and its influence on the international scene. In addition, the practical and pragmatic orientation of non-Muslims towards learning Arabic and the opportunity to make it part of the National curriculum can also have an impact on the process of open-mindedness in society, which until now still consecrates the Arabic language with parallelism or de-sacralization of Arabic objects.","PeriodicalId":113968,"journal":{"name":"FiTUA: Jurnal Studi Islam","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116262601","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This research is a research on the development of an Islamic parenting program manual for Basic Education, and the development model used is in accordance with the characteristics of the target and the product being developed, namely the R & D Cycle development model developed by Borg & Gall (1983). The result achieved is a product in the form of an Islamic parenting program manual that is in accordance with the characteristics of Madrasah Ibtidaiyah in Mataram City. And the focus of this research are: (1) The process of designing a guidebook for the implementation of the basic education parenting program being developed; (2) The design of the guidebook for the implementation of the basic education parenting program developed; and (c) Implementation of the guidebook for the implementation of the basic education parenting program that was developed. The results of the research were in the form of a package of manuals for the implementation of the parenting program which began with a preliminary study at Madrasah Ibtidaiyah in the city of Mataram where the average welcomed the development of parenting manuals. The design of the guidebook for the implementation of the basic education parenting program is carried out through the following stages: Program socialization, formation of parenting program managers, equalization of perceptions with parents, identification of learning needs for parents, determination of place and time of activities, and preparation of programs and schedule of activities. While the stages in the implementation of the book being developed are: (a) Management of the Parenting Program; (b) The approach used; (c) Form of Parenting program; (d) Sources; (e) The method used; and (f) The role of the institution (Madrasah).
本研究是对伊斯兰教基础教育育儿项目手册开发的研究，所使用的开发模式是根据目标对象和所开发产品的特点，即Borg & Gall(1983)开发的R & D Cycle开发模式。所取得的成果是一份符合马塔兰市伊比提达耶伊斯兰学校特点的伊斯兰育儿课程手册。本研究的重点是:(1)正在制定的基础教育育儿方案实施指南的设计过程;(2)设计制定了实施基础教育育儿方案的指南;(c)执行已制定的实施基础教育养育方案的指南。研究的结果是以执行养育方案的一套手册的形式出现的，该方案开始于马塔兰市伊比提达耶伊斯兰学校的初步研究，那里的一般人欢迎养育手册的编制。基础教育育儿计划实施指南的设计要经过以下几个阶段进行:计划社会化、养育计划管理者的形成、与家长认知的均等化、家长学习需求的确定、活动地点和时间的确定、活动计划和活动日程的准备。正在制定的这本书的实施阶段是:(a)育儿方案的管理;(b)采用的方法;(c)养育方案的形式;(d)来源;(e)使用的方法;(f)机构(伊斯兰学校)的作用。
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Ulul Albab, Sopi Sopiah, Makmun Makmun, Nasikhin Nasikhin, M. Musthofa, Abdullah Penaemale
This study aims to execute the meaning of jihad from the perspective of Ibnu Taimiyyah, Sayyid Quttub, and Quraih Syihab. By using the literature study method, this study shows that; 1) In the perspective of Ibn Taimiyyah, jihad is defined as a war that is not like today's terrorists. Even in war, one must follow predetermined ethics, namely: not to attack first, not to kill people who have nothing to do with war, and killing is only permitted if there is good for it. Meanwhile, according to Sayyid Quttub jihad is defined as a movement by preaching. Quraish Syihab sees that the most important jihad is against satan and lust. According to him satan is the most dangerous enemy for Muslims. Thus, fighting it is a must for every individual. In addition, even though he also interprets jihad as war. However, the war in question is defensive in nature, namely an effort to carry out self-defense if the enemy first wages war. 2) Both Ibnu Taimiyyah, Sayyid Quttub, and Quraih Syihab, all three agree that the context of jihad is divided into two definitions. First, the context of jihad is defined as war, and the context of jihad is defined as sincerity in achieving something whose goal is to get closer to Allah, and distance oneself from anything that is forbidden by Him. In the perspective of the arguments in the Qur'an and Hadith, the context of jihad is interpreted in various ways. Jihad can be interpreted as serving parents, helping widows or people in need, and war. However, the war that is carried out also needs to follow the rules applied in Islamic teachings. Even Rasulullah is a spreader of peace. So he prefers the path of peace rather than war. This research contributes to supporting the concept of religious moderation, emphasizing that jihad does not always have to be done with war so that it clears people's minds that terrorism is not part of Islamic jihad.
本研究旨在从伊布·泰米耶、赛义德·库特布和古莱赫·西哈卜的角度来解读圣战的意义。采用文献研究法，本研究表明;1)在伊本·塔米耶的观点中，圣战被定义为一场不像今天的恐怖分子的战争。即使在战争中，人们也必须遵循预先确定的道德规范，即:不首先攻击，不杀死与战争无关的人，只有在有好处的情况下才允许杀戮。同时，根据赛义德·库特布的说法，圣战被定义为一种通过说教的运动。Quraish Syihab认为最重要的圣战是反对撒旦和欲望。根据他的说法，撒旦是穆斯林最危险的敌人。因此，每个人都必须与之斗争。另外，尽管他也把圣战解释为战争。但是，这是一种防御性质的战争，即如果敌人先发动战争，就会进行自卫。2) Ibnu Taimiyyah, Sayyid Quttub和Quraih Syihab三人都同意圣战的背景分为两种定义。首先，圣战的背景被定义为战争，圣战的背景被定义为实现某种目标的诚意，其目标是接近安拉，远离任何被他禁止的事情。从《古兰经》和《圣训》的观点来看，圣战的背景有不同的解释。圣战可以解释为为父母服务，帮助寡妇或有需要的人，以及战争。然而，所进行的战争也需要遵循适用于伊斯兰教义的规则。就连拉苏鲁拉也是和平的传播者。所以他更喜欢和平而不是战争。这项研究有助于支持宗教节制的概念，强调圣战并不总是与战争有关，从而使人们清醒地认识到恐怖主义不是伊斯兰圣战的一部分。
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