Pub Date : 2021-12-29DOI: 10.15575/idajhs.v15i2.14888
Nazirman Nazirman, Saharman Saharman, Abdul Manan Sihombing
This discourse describes Syekh Burhanuddin's cultural da'wah system in Minangkabau as one of the classical da'wah role models that have taken root and preserved to this day. This study aims to reveal the structure and system of da'wah built by Syekh Burhanuddin through a qualitative research method with a historical, descriptive analysis approach. The data collection technique used snowball sampling by taking locations in Ulakan Padang Pariaman, Kenagarian Puluik-Puluik and Kapujan Bayang Pesisir Selatan, Kenagarian Agarng Payung Sekaki, Solok district, and Koto Tangah, Padang City. The research shows that Sheikh Burhanuddin's cultural da'wah system is integrated and has a multi-level da'wah pattern in the da'wah network known as the seven pillars of syattariyyah da'wah, including: Syekh Tuo Koto Tuo, Tuanku Qadi in Lubuk Ipuh, Angku Qadi seven Koto (Toboh Karambia), Tuanku Qadhi Koto Gadang, Ampu Sarak in Sintuak, Tuanku Qadi Toboh Gadang, and Tuanku Qadi in Pakandangan. The seven pillars are representative reflections of the modeling of cultural da'wah in Minangkabau.
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Pub Date : 2021-06-30DOI: 10.15575/IDAJHS.V15I1.12556
Siti Nurul Yaqinah, Daeng Sani Ferdiansyah, A. Kurniawan
Sorong serah aji krama is one of the processions in the marriage custom of the Sasak people in Padamara Village, East Lombok, which is still preserved today. This study aims to explain the implementation and meaning of Islam in the sorong handover aji krama procession. This study uses a descriptive qualitative approach to the perspective of symbolic interaction through a case study research design. The results of this study revealed that there are Islamic meanings in sorong serah aji krama such as being a leader, close relations between religion and customs, husband's responsibility, affection and courtesy. The symbols in this procession are also seen in its implementation, each part reflecting self-awareness and the role of the family as heirs of values. This tradition also displays a close relationship between culture and religious teachings for the Sasak people in West Nusa Tenggara. This research has implications for the internalization of Islamic values in culture. thus strengthening the relation between religion and culture in the theological and sociological scope.Sorong serah aji krama merupakan salah satu prosesi yang ada dalam adat pernikahan masyarakat suku Sasak di Desa Padamara Lombok Timur yang masih dilestarikan sampai saat ini. Penelitian ini bertujuan untuk menjelaskan tentang cara pelaksanaan dan pemaknaan secara Islam pada prosesi sorong serah aji krama. Penelitian ini menggunakan pendekatan kualitatif desktiptif perspektif interaksi simbolik melalui desain penelitian studi kasus. Hasil penelitian ini terungkap bahwa terdapat makna secara Islam dalam sorong serah aji krama seperti menjadi pemimpin, hubungan erat agama dan adat, tanggung jawab suami, kasih sayang serta sopan santun. Simbol yang ada dalam prosesi ini juga terlihat dalam pelaksanaannya, setiap bagian mencerminkan adanya kesadaran diri dan peran keluarga sebagai pewaris nilai. Tradisi ini pula menampilkan keterkaitan yang erat antara budaya dan ajaran agama bagi masyarakat Sasak di Nusa Tenggara Barat. Penelitian ini berimplikasi terhadap internalisasi nilai-nilai Islam dalam budaya. sehingga memperkuat relasi agama dan budaya dalam lingkup teologis dan sosiologis.
Sorong serah aji krama是东龙目岛Padamara村Sasak人的婚俗游行之一，至今仍保存至今。本研究旨在解释伊斯兰教在索龙移交阿吉克拉玛游行中的实施和意义。本研究采用描述性定性方法，透过个案研究设计，探讨符号互动的视角。本研究结果显示，在sorong serah aji krama中有伊斯兰的含义，如作为一个领导者，宗教与习俗的密切关系，丈夫的责任，亲情和礼貌。这一游行中的象征也体现在其实施过程中，每一部分都反映了自我意识和家庭作为价值观继承人的角色。这一传统也显示了西努沙登加拉萨萨克人的文化和宗教教义之间的密切关系。这项研究对伊斯兰价值观在文化中的内化具有启示意义。从而加强了宗教与文化在神学和社会学范围内的关系。龙目岛:龙目岛:龙目岛:龙目岛:龙目岛:龙目岛:龙目岛:龙目岛:龙目岛:龙目岛Penelitian ini bertujuan untuk menjelaskan tentang cara pelaksanaan dan pemaknaan secara伊斯兰教的进步，以获得更多的知识。penpenelitian, mongunakan penpenkatan，质量桌面，符号交互，符号设计，penpenelitian研究的原因。Hasil penelitian ini terungkap bahwa terdapat makna secara Islam dalam sorong serah ji krama seperti menjadi pemimpin, hubungan erama danadat, tanggung jawab suami, kashih sayang serta sopan santun。我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是。传统上，人们都是这样想的:他们都是这样想的:他们都是这样想的:他们都是这样想的。Penelitian ini berimplikasi terhadap internalisisisnilai -nilai Islam dalam budaya。赛兴伽的成员们都很高兴，他们都是地质学家和生理学家。
{"title":"Da’wah and Culture: Islamic Value in Sorong Serah Aji Krama in Padamara Village, East Lombok","authors":"Siti Nurul Yaqinah, Daeng Sani Ferdiansyah, A. Kurniawan","doi":"10.15575/IDAJHS.V15I1.12556","DOIUrl":"https://doi.org/10.15575/IDAJHS.V15I1.12556","url":null,"abstract":"Sorong serah aji krama is one of the processions in the marriage custom of the Sasak people in Padamara Village, East Lombok, which is still preserved today. This study aims to explain the implementation and meaning of Islam in the sorong handover aji krama procession. This study uses a descriptive qualitative approach to the perspective of symbolic interaction through a case study research design. The results of this study revealed that there are Islamic meanings in sorong serah aji krama such as being a leader, close relations between religion and customs, husband's responsibility, affection and courtesy. The symbols in this procession are also seen in its implementation, each part reflecting self-awareness and the role of the family as heirs of values. This tradition also displays a close relationship between culture and religious teachings for the Sasak people in West Nusa Tenggara. This research has implications for the internalization of Islamic values in culture. thus strengthening the relation between religion and culture in the theological and sociological scope.Sorong serah aji krama merupakan salah satu prosesi yang ada dalam adat pernikahan masyarakat suku Sasak di Desa Padamara Lombok Timur yang masih dilestarikan sampai saat ini. Penelitian ini bertujuan untuk menjelaskan tentang cara pelaksanaan dan pemaknaan secara Islam pada prosesi sorong serah aji krama. Penelitian ini menggunakan pendekatan kualitatif desktiptif perspektif interaksi simbolik melalui desain penelitian studi kasus. Hasil penelitian ini terungkap bahwa terdapat makna secara Islam dalam sorong serah aji krama seperti menjadi pemimpin, hubungan erat agama dan adat, tanggung jawab suami, kasih sayang serta sopan santun. Simbol yang ada dalam prosesi ini juga terlihat dalam pelaksanaannya, setiap bagian mencerminkan adanya kesadaran diri dan peran keluarga sebagai pewaris nilai. Tradisi ini pula menampilkan keterkaitan yang erat antara budaya dan ajaran agama bagi masyarakat Sasak di Nusa Tenggara Barat. Penelitian ini berimplikasi terhadap internalisasi nilai-nilai Islam dalam budaya. sehingga memperkuat relasi agama dan budaya dalam lingkup teologis dan sosiologis.","PeriodicalId":119879,"journal":{"name":"Ilmu Dakwah: Academic Journal for Homiletic Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121337105","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}
Pub Date : 2021-06-30DOI: 10.15575/IDAJHS.V15I1.9824
Mastori Mastori, Zenal Arifin, Sunardi Bashri Iman
This study seeks to analyze the relationship between ulama and umara' and their implications for Islamic da'wah. The research was conducted by exploring historical and empirical sources related to the relationship between the ulama and umara' past and present which is reflected in the various political thoughts and policies of the ulama and umara'. The data was collected through observation and literature study while the data were analyzed using a descriptive qualitative approach. The results of the study show that historically the relationship between ulama and umara' occurred dynamically. During the past Islamic empires, the relationship between ulama and umara' was collaborative and even integrative. While in later times the relationship between ulama and umara' tended to be secularistic-pragmatic. The implication of this integrative relationship is that Islamic da'wah can develop rapidly so that Islam becomes the religion of the majority of the Indonesian people. Meanwhile, pragmatic secularistic relations made da'wah stagnant due to the weak involvement of umara' in the process of IslamizationPenelitian ini berupaya untuk menganalisis relasi ulama dan umara’ dan implikasiinya bagi dakwah Islam. Penelitian dilakukan dengan menggali sumber-sumber historis dan empiris terkait hubungan ulama dan umara’ masa lalu dan saat ini yang tercermin dalam beragam pemikiran dan kebijakan politik ulama dan umara’. Pengumpulan data dilakukan melalui observasi dan studi pustaka sedangkan data dianalisis dengan pendekatan kualitatif deskripstif. Hasil penelitian menunjukan bahwa secara historis relasi ulama dan umara’ terjadi secara dinamis. Pada masa kerajaan Islam masa lalu hubungan ulama dan umara’ terjadi secara kolaboratif bahkan integratif. Sementara pada masa sesudahnya hubungan ulama dan umara’ cenderung sekuleristik-pragmatik. Implikasi dari hubungan integratif adalah dakwah Islam dapat berkembang secara cepat sehingga Islam menjadi agama mayoritas rakyat Indonesia. Sementara hubungan sekuleristik pragmatik membuat dakwah stagnan karena lemahnya keterlibatan umara’ dalam proses islamisasi.
本研究旨在分析乌拉玛和乌马拉之间的关系及其对伊斯兰教达瓦的影响。这项研究是通过探索与乌拉马和乌马拉之间关系有关的历史和经验来源来进行的，“过去和现在反映在乌拉马和乌马拉的各种政治思想和政策中”。数据收集采用观察法和文献研究法，数据分析采用描述性定性方法。研究结果表明，历史上乌拉玛和乌马拉之间的关系是动态发生的。在过去的伊斯兰帝国，乌拉玛和乌马拉之间的关系是合作的，甚至是整合的。而在后来的时代，乌拉玛和乌马拉之间的关系趋向于世俗主义-实用主义。这种综合关系的含义是，伊斯兰达瓦可以迅速发展，使伊斯兰教成为印度尼西亚大多数人的宗教。与此同时，由于乌马拉在伊斯兰化进程中的弱势参与，务实的世俗主义关系使达瓦停滞不前。Penelitian dilakukan dengan menggali sumo - sumo history dan imperiis terkait hubungan ulama dan umara ' masa lalu dan saat ini yang tercermin dalam beragam pemikiran dan kebijakan politik ulama dan umara '。彭普兰的数据，是一项研究;彭普兰的数据，是一项研究;彭普兰的数据，是一项分析;彭普兰的质量分析;Hasil penelitian menunjukan bahwa secara history is relasi ulama dan unara ' terjadi secara dinamis。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是我的意思。Sementara pada masa sesudahnya hubungan ulama dan umara ' cenderung sekulerist - pragmatic。印度尼西亚人民团结一致，团结一致，团结一致，团结一致。Sementara hubungan sekuleristik实用主义成员dakwah stagnan karena lemahnya keterlibatan umara ' dalam proisisisi。
{"title":"Historical Review of Ulama and Umara’ Relations and Its Implications for Islamic Da’wah","authors":"Mastori Mastori, Zenal Arifin, Sunardi Bashri Iman","doi":"10.15575/IDAJHS.V15I1.9824","DOIUrl":"https://doi.org/10.15575/IDAJHS.V15I1.9824","url":null,"abstract":"This study seeks to analyze the relationship between ulama and umara' and their implications for Islamic da'wah. The research was conducted by exploring historical and empirical sources related to the relationship between the ulama and umara' past and present which is reflected in the various political thoughts and policies of the ulama and umara'. The data was collected through observation and literature study while the data were analyzed using a descriptive qualitative approach. The results of the study show that historically the relationship between ulama and umara' occurred dynamically. During the past Islamic empires, the relationship between ulama and umara' was collaborative and even integrative. While in later times the relationship between ulama and umara' tended to be secularistic-pragmatic. The implication of this integrative relationship is that Islamic da'wah can develop rapidly so that Islam becomes the religion of the majority of the Indonesian people. Meanwhile, pragmatic secularistic relations made da'wah stagnant due to the weak involvement of umara' in the process of IslamizationPenelitian ini berupaya untuk menganalisis relasi ulama dan umara’ dan implikasiinya bagi dakwah Islam. Penelitian dilakukan dengan menggali sumber-sumber historis dan empiris terkait hubungan ulama dan umara’ masa lalu dan saat ini yang tercermin dalam beragam pemikiran dan kebijakan politik ulama dan umara’. Pengumpulan data dilakukan melalui observasi dan studi pustaka sedangkan data dianalisis dengan pendekatan kualitatif deskripstif. Hasil penelitian menunjukan bahwa secara historis relasi ulama dan umara’ terjadi secara dinamis. Pada masa kerajaan Islam masa lalu hubungan ulama dan umara’ terjadi secara kolaboratif bahkan integratif. Sementara pada masa sesudahnya hubungan ulama dan umara’ cenderung sekuleristik-pragmatik. Implikasi dari hubungan integratif adalah dakwah Islam dapat berkembang secara cepat sehingga Islam menjadi agama mayoritas rakyat Indonesia. Sementara hubungan sekuleristik pragmatik membuat dakwah stagnan karena lemahnya keterlibatan umara’ dalam proses islamisasi.","PeriodicalId":119879,"journal":{"name":"Ilmu Dakwah: Academic Journal for Homiletic Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128304633","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}
Hoax or false information is a problem and one of the impacts of the unwise use of social media. The spread of hoaxes on social media can potentially break the unity and trigger religious conflict. In response to these problems, West Java Saber Hoaks was formed to suppress and prevent the spread of hoaxes on social media. The purpose of this study is to reveal: (1) Jabar Saber Hoaks' efforts in preventing hoaxes; and (2) literacy of social media da'wah by Jabar Saber Hoaks. This study uses a case study method with a qualitative approach. Based on the study results, the following findings were obtained: (1) There were four efforts made by West Java Saber Hoaks to prevent hoaxes, namely opening a complaint service and monitoring content that has the potential to be a hoax, clarifying information, and providing literacy. (2) Social media da'wah literacy by West Java Saber Hoaks is carried out using preventive measures and information verification. From the results of this study, there are significant and recommendations, namely: (1) There is a need for mainstreaming social media literacy. (2) There is a need for preventive da'wah efforts on social media to ward off hoax information.Hoaks atau false information merupakan problematika dan salah satu dampak yang ditimbulkan dari penggunaan media sosial yang kurang bijak. Penyebaran hoaks di media sosial dapat berpotensi memecah persatuan dan memicu konflik keagamaan. Menyikapi persmasalahan tersebut, Jabar Saber Hoaks dibentuk untuk menekan dan menangkal penyebaran hoaks di media sosial. Tujuan dari studi ini ialah untuk mengungkap: (1) Upaya Jabar Saber Hoaks dalam menangkal hoaks; dan (2) Literasi dakwah media sosial oleh Jabar Saber Hoaks. Studi ini menggunakan metode studi kasus dengan pendekatan kualitatif. Berdasarkan hasil studi, didapatkan temuan berikut: (1) Ada empat upaya yang dilakukan Jabar Saber Hoaks dalam menangkal hoaks, yaitu membuka layanan aduan, memantau konten yang beprotensi hoaks, mengklarifikasi informasi dan memberikan literasi. (2) Literasi dakwah media sosial oleh Jabar Saber Hoaks dilakukan dengan cara upaya preventif dan verifikasi informasi. Dari hasil studi ini ada signifikasi dan rekomendasi, yaitu: (1) Perlu adanya mainstreaming literasi media sosial. (2) Perlu adanya uapaya dakwah preventif di media sosial untuk menangkal informasi hoaks.
恶作剧或虚假信息是一个问题，也是不明智使用社交媒体的影响之一。社交媒体上的恶作剧传播可能会破坏团结，引发宗教冲突。针对这些问题，西爪哇Saber Hoaks成立了，以压制和防止恶作剧在社交媒体上的传播。本研究的目的是揭示:(1)Jabar Saber Hoaks在防止恶作剧方面的努力;(2) Jabar Saber Hoaks对社交媒体da'wah的理解。本研究采用个案研究与定性研究相结合的方法。根据研究结果，得到以下发现:(1)West Java Saber Hoaks在防止恶作剧方面做出了四项努力，即开设投诉服务并监控可能是恶作剧的内容，澄清信息和提供识字。(2)西爪哇Saber Hoaks的社交媒体da'wah扫盲是通过预防措施和信息验证进行的。从本研究的结果来看，有重要和建议，即:(1)需要将社交媒体素养主流化。(2)有必要在社交媒体上进行预防性的打卡工作，以抵御虚假信息。Hoaks atau虚假信息merupakan problematika dan salah satu danpak yang ditimbulkan dari penggunaan媒体社会yang kurang bijak。Penyebaran认为，媒体社交媒体是一种潜在的社交媒体，是一种潜在的社交媒体。Menyikapi persmasalahan tersebut, Jabar Saber Hoaks dibentuk untuk menekan和menangkal penyebaran Hoaks是媒体社交。(1) Upaya Jabar Saber Hoaks dalam menangkal Hoaks;(2)贾巴尔·萨博·霍克斯(Jabar Saber Hoaks)。研究蒙古纳坎的方法，研究登根和垂克坎的质量。(1)汉语文学研究(Ada empat upaya yang dilakukan Jabar Saber Hoaks dalam menangkal Hoaks, yitu membuka layanan aduan, memantau konten yang beprotensi Hoaks)，汉语文学(mengklarifikasi informasi)和汉语文学(memberikan literasi)。(2)文人达官、媒体社会领袖贾巴尔·萨伯·霍克斯(Jabar Saber Hoaks)的dilakukan dengan，以及防范和核实虚假信息。(1)文学媒介社会的主流化。(2)防范非媒体社交网络信息欺诈。
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Pub Date : 2021-06-30DOI: 10.15575/IDAJHS.V15I1.13006
A. Setiawan
This study aims to analyze the use of smart hajj applications as a new culture in the field of pilgrimage in Indonesia. The research is focused on media analysis about the trend of using technology as an educational medium in the implementation of Hajj. The research uses constructivism paradigm with a qualitative approach through virtual ethnographic studies. Data collection was carried out by observation, interviews and documentation studies. The results show that the smart hajj application is an alternative in the process of completing the hajj administration in Indonesia. In addition, the smart hajj application is seen as a communication space between the organizers and the pilgrims, especially in the process of completing the hajj administration. The implications of the research are expected to be able to contribute to the Hajj education efforts as well as a one-stop service in the implementation of Hajj administration.Penelitian ini bertujuan untuk menganalisis penggunaan aplikasi haji pintar sebagai sebuah budaya baru dalam bidang perhajian di Indonesia. Penelitian difokuskan pada analisis media tentang trend penggunaan teknologi sebagai medium edukasi dalam pelaksanaan haji. Penelitian menggunakan paradigma konstruktivisme dengan pendekatan kualitatif melalui studi etnografi virtual. Pengumpulan data dilakukan secara obervasi, wawancara dan studi dokumentasi. Hasil penelitian menunjukkan bahwa aplikasi haji pintar menjadi alternatif dalam proses penyelesaian administrasi haji di Indonesia. Selain itu, aplikasi haji pintar dipandang sebagai ruang komunikasi antara penyelenggara dengan jamaah terutama dalam proses penyelesaian administrasi haji. Implikasi penelitian diharapkan mampu memberikan kontribusi dalam upaya edukasi haji sekaligus sebagai pelayanan satu pintu dalam pelaksanaan administrasi haji.
本研究旨在分析智能朝觐应用程序作为一种新文化在印尼朝觐领域的使用情况。本研究以媒介分析为重点，探讨在朝觐的实施中，科技作为教育媒介的趋势。本研究通过虚拟民族志研究，采用建构主义范式和定性方法。数据收集是通过观察、访谈和文件研究进行的。结果表明，智能朝觐申请是完成印尼朝觐管理过程中的一种替代方案。此外，智能朝觐应用程序被视为组织者和朝圣者之间的沟通空间，特别是在完成朝觐管理的过程中。本研究的结果可望为朝觐教育工作的开展提供参考，并为朝觐管理的实施提供一站式服务。Penelitian ini bertujuan untuk menganalis penggunaan applikasi haji pinar sebagai sebuah budaya baru dalam bidang perhajian di Indonesia。Penelitian difokuskan padas分析媒体tentang趋势penggunaan技术sebagai媒体edukasi dalam pelaksanaan haji。Penelitian menggunakan范式，解构主义行动主义，邓坎，pendekatan质量主义，文化研究，民族志。彭普兰的资料、资料、研究文献。Hasil penelitian menunjukkan bahwa applikasi haji pintar menjadi alternatif dalam prose penelesan administrasi haji di Indonesia。Selain itu, applikasi haji pintar dipandang sebagai ruang komunikasi antara penyelenggara dengan jamaah terutama dalam propenyelesan administrative haji。朝觐官员:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者:朝觐者。
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Pub Date : 2021-06-30DOI: 10.15575/IDAJHS.V15I1.12979
Rohmanur Aziz
This study aims to reveal the role of the media in disseminating information regarding the cancellation of the departure of pilgrims from the critical discourse dimensions. Therefore, this research method uses Critical Discourse Analysis from Norman Fairclough. The results of this study indicate that the role of the media in the cancellation policy of Hajj pilgrims in 2021 consists of three essential things. First, the media sided with the news content about the cancellation of the hajj based on norms by the law and various derivative regulations. Second, the mainstream media group has its concept in understanding how to disseminate the information so that it can become a public discourse and understand the public after being back on the mainstream media stage. Third, the media behaves like a ‘pendulum’ that can go back and forth to contribute to "orchestrating" the public discourse in this context regarding the cancellation of the departure of the pilgrims.Penelitian ini bertujuan untuk mengungkap peranan media dalam menyebarluaskan informasi mengenai pembatalan keberangkatan jamaah haji dilihat dari dimensi-dimensi wacana kritis. Oleh karena itu metode penelitian ini menggunakan Analisis Wacana Kritis dari Norman Fairclough. Hasil penelitian ini menunjukkan bahwa peranan media dalam kebijakan pembatalan jemaah haji tahun 2021 terdiri dari tiga hal penting. Pertama, media berpihak pada konten pemberitaan tentang pembatalan haji berdasarkan pada norma yang sesuai dengan undang-undang dan berbagai peraturan turunannya. Kedua, kelompok media arus utama memiliki konsep tersendiri dalam memahami cara menyebarluaskan informasi sehingga dapat menjadi wacana publik, namun sekaligus dapat memahamkan publik setelah kembali dimainkan di panggung media arus utama. Ketiga, media berperilaku sebagai bandul pendulum yang dapat bolak-balik berkontribusi dalam “mengorkestrakan” wacana publik dalam konteks ini tentang pembatalan pemberangkatan jemaah haji.
本研究旨在从批判话语维度揭示媒体在关于朝圣者取消出发的信息传播中的作用。因此，本研究方法采用了Norman Fairclough的批判性话语分析。本研究结果表明，媒体在2021年朝觐取消政策中的作用包括三个基本要素。首先，根据法律规范和各种衍生法规，媒体站在了取消朝觐的新闻内容一边。第二，主流媒体集团在理解如何传播信息，使其回到主流媒体舞台后成为公共话语，理解公众方面有自己的理念。第三，媒体的行为就像一个“钟摆”，可以来回摆动，在朝圣者取消出发的背景下，为“精心策划”公众话语做出贡献。马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体:马来西亚媒体Oleh karena - to - mepenelitian ini menggunakan分析Wacana Kritis dari Norman Fairclough。哈西尔penelitian ini menunjukkan bahwa peranan媒体dalam kebijakan pembatalan jemaah haji tahun 2021 terdiri dari tiga halting。Pertama，媒体berpihak pada konten pemberitaan tentenang pembatalan haji berdasarkan pada norma yang sesuaian undang undang danberbagai peraturan turunannya。Kedua, kelunpok媒体在这里报道，konsep tersendiri dalam memahami cara menyebarluaskan信息在这里报道，namun sekaligus在这里报道，meahaman public, setelah kembali dimainkan di panggung媒体在这里报道。【翻译】Ketiga，媒体berperperaku sebagai bandul pendulum yang dapat bolak-balik berkontribusi dalam“mengorkestrakan”wacana公众dalam konteks ini tentenan pembatalan pemberangkatan jemaah haji。
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Pub Date : 2021-06-30DOI: 10.15575/IDAJHS.V15I1.11064
Ecep Supriatna, Muhammad Rezza Septian, T. Alawiyah
This article aims to explore aspects of the psychological well-being of Muslim students in Bandung during the Covid19 pandemic from the perspective of Islamic psychology. This study uses a quantitative approach with a survey method. The research participants consisted of 576 Muslim students in Bandung. Data were collected using a psychological well-being instrument developed by Ryff. The data analysis technique used is factor analysis. Based on the results of the study, it was obtained that the dominant aspects of psychological well being were ranked, namely positive relations with others at 74.1%; second, purpose in life by 73.2%; third, self-acceptance of 71.5%; fourth, autonomy of 71.4%; fifth, environmental mastery of 70.1% and the sixth, personal growth of 69.8%.Artikel ini bertujuan untuk mengeksplorasi aspek-aspek kesejahteraan psikologis pada mahasiswa muslim di kota Bandung selama pandemi Covid19. Penelitian ini menggunakan pendekatan kuantitatif dengan metode survey. Partisipan penelitian terdiri dari 576 mahasiswa beragama Islam di kota Bandung dan Cimahi. Data dikumpulkan menggunakan instrumen kesejahteraan psikologis yang dikembangkan oleh Ryff. Teknik analisis data yang digunakan yaitu analisis faktor. Berdasarkan hasil penelitian diperoleh peringkat aspek-aspek yang dominan terhadap psychological well being yaitu: Pertama positive relations with others sebesar 74.1%; Kedua, purpose in life sebesar 73.2%; Ketiga, self-acceptance sebesar 71.5%; Keempat, autonomy sebesar 71.4%; Kelima, environmental mastery sebesar 70.1%; dan Keenam, personal growth sebesar 69.8%.
本文旨在从伊斯兰心理学的角度探讨新冠肺炎疫情期间万隆穆斯林学生的心理健康状况。本研究采用定量方法和调查方法。研究参与者包括万隆的576名穆斯林学生。使用Ryff开发的心理健康仪器收集数据。使用的数据分析技术是因子分析。根据研究结果，对心理健康的优势方面进行了排序，即与他人的积极关系占74.1%;第二，人生目标占73.2%;第三，自我接纳度为71.5%;第四，自治比例为71.4%;第五，环境掌控率为70.1%，第六，个人成长率为69.8%。Artikel ini bertujuan untuk mengeksplorasi aspejahteraan心理学家pada mahasiswa穆斯林di kota万隆大流行covid - 19。Penelitian, mongunakan, pendekatan，定量登根法测量。576 mahasiswa beragama Islam di kota Bandung dan Cimahi。数据:dikumpulkan menggunakan仪器，kesjahteraan心理学，yang dikembangkan oleh Ryff。泰克分析数据杨迪纳纳坎雅图分析因素。心理健康方面:与他人的积极关系为74.1%;Kedua，人生目标占73.2%;Ketiga，自我接纳sebesar 71.5%;Keempat，自治州71.4%;Kelima，环境掌握sebesar 70.1%;丹·基南，个人成长指数为69.8%。
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Pub Date : 2021-06-24DOI: 10.15575/IDAJHS.V15I1.9683
Aliyah Mantik, Khomsahrial Romli, F. Yanti, Fauzi Fauzi
This study aims to describe the empowerment-based da'wah approach among the deaf in the Lampung region. This research also identifies the elements of persuasive da'wah in the process of the empowerment process. This study used a descriptive qualitative method by collecting data through interviews and observations and searching literature sources that were considered relevant. The results showed that empowerment has two functions, first as an instrument to build economic independence, which is carried out through providing skills based on hobby development. Secondly, empowerment becomes a persuasive da'wah instrument. The process of preaching uses sign language with an orientation to change the dimensions of religiosity, so that there is a change in understanding, experience and appreciation of religion towards a positive direction and an increase in the confidence of members of the deaf community.Penelitian ini bertujuan mendeskripsikan pendekatan dakwah berbasis pemberdayaan pada kalangan tunarungu di wilayah Lampung. Penelitian ini juga sekaligus mengidentifikasi unsur-unsur dakwah persuasif dalam proses pemberdayaan yang dimaksud. Penelitian ini menggunakan metode kualitatif deskriptif dengan mengumpulkan data melalui wawancara dan observasi serta penelusuran sumber pustaka yang dipandang relevan. Hasil penelitian menunjukkan pemberdayaan memiliki dua fungsi: pertama sebagai instrumen membangun kemandirian ekonomi, yang dilakukan melalui pembekalan keterampilan berbasis pengembangan hobi. Kedua pemberdayaan menjadi instrumen dakwah persuasif. Proses dakwah menggunakan bahasa isyarat dengan orientasi perubahan dimensi-dimensi religiusitas, sehingga terjadi perubahan pemahaman, pengalaman dan penghayatan kegamaan kearah positif dan peningkatan rasa percaya diri para anggota komunitas tunarungu.
本研究旨在描述楠榜地区聋人的灌顶达瓦方法。本研究亦发现在授权过程中，有说服力的da'wah的要素。本研究采用描述性定性方法，通过访谈和观察收集数据，并寻找相关的文献来源。结果表明，赋权有两种功能，首先是作为建立经济独立的工具，通过提供基于爱好发展的技能来实现。其次，授权成为一种有说服力的“达瓦”工具。在宣讲的过程中，使用带有方向性的手语来改变宗教的维度，从而使对宗教的理解、体验和欣赏朝着积极的方向变化，并增加聋人社区成员的信心。Penelitian ini bertujuan mendeskripsikan pendekatan dakwah berbasis penberdayaan pada kalangan tunarungu di wilayah lampong。Penelitian ini juga sekaligus mengidentifikasi unsur-unsur dakwah说服dalam proses pemberdayaan yang dimaksud。Penelitian ini mongunakan方法定性描述，dengan mengumpulkan数据，wanancara和观测数据，Penelitian ini mongunakan方法定性描述，yang dipandang相关。【中文翻译】:中文翻译为:中文翻译为:中文翻译为:中文翻译为:中文翻译为:中文翻译为:中文翻译为:中文翻译为:中文翻译为:中文翻译为:Kedua pemberdayaan menjadi instruments dakwah persuasion。Proses dakwah menggunakan bahasa isyarat dengan orientasi perubahan dimensions -dimensi religiusitas, sehinga terjadi perubahan pemahaman, pengalaman dan penghayatan kegamaan kearah positif dan peningkatan rasa peraya diri paranggota komunas tunarungu。
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Pub Date : 2021-06-24DOI: 10.15575/IDAJHS.V15I1.12659
Y. Z. Abidin
This article describes the dynamics of the indigenous people of Cireundeu in Cimahi with their specific systems in responding to the current modernization and Islamic da’wa activities. Using a qualitative approach, this article argues that the encounter of their traditions with modernization and Islamic da’wa activities which are new traditions, has made indigenous peoples syncretize through parochalization and universalization. Parochialization is carried out by adjusting outside traditional values through their symbols, while universalization is carried out by promoting their local values or practices such as food security into a broader norm. However, interactions with various other traditions have shown continuity in customary preservation and at the same time have shown discontinuity in symbolic matters, their norms, and practices as indigenous people.Artikel ini menguraikan tentang dinamika masyarakat adat Cireundeu di Cimahi dengan berbagai sistem spesifik yang dimilikinya dalam merespon arus modernisasi dan aktivitas dakwah Islam. Dengan menggunakan pendekatan kualitatif, artikel ini berargumen bahwa perjumpaan tradisi mereka dengan modernisasi dan aktivitas dakwah Islam yang merupakan tradisi-tradisi baru telah membuat masyarakat adat melakukan sinkretitasi melalui parokialisasi dan universalisasi. Parokialisasi dilakukan dengan penyesuaian nilai-nilai tradisi luar melalui simbol-simbol mereka dan universalisasi dilakukan dengan mempromosikan nilai-nilai atau praktik-praktik lokal mereka seperti ketahanan pangan menjadi norma yang lebih luas. Namun demikian, interaksi dengan berbagai tradisi lain ini telah memperlihatkan kontinuitas dalam dalam pelestarian adat dan pada saat yang sama telah pula mempelihatkan gejala diskontinuitas pada hal-hal yang bersifat simbolik, norma dan praktik mereka sebagai masyarakat adat.
本文描述了Cimahi cirreundeu土著人民的动态，以及他们对当前现代化和伊斯兰da 'wa活动的特定系统的反应。本文采用定性分析的方法，认为土著民族的传统与现代化和新传统伊斯兰达瓦活动的相遇，使土著民族通过狭隘化和普遍化而融合。狭隘化是通过他们的符号来调整传统价值观之外的东西，而普遍化是通过将他们的地方价值观或做法，如粮食安全，推广到更广泛的规范中来实现的。然而，与其他各种传统的相互作用显示了习俗保存的连续性，同时也显示了土著人民在象征问题、其规范和实践方面的不连续性。Artikel ini menguraikan tentang dinamika masyarakat adat Cireundeu di Cimahi dengan berbagai系统专家yang dimilikinya dalam是一名现代伊斯兰教徒。登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干，登干Parokialisasi dilakukan dengan penyesuaian nilai-nilai tradisi luar melalui符号-符号mereka和universalisasi dilakukan dengan mempromosikan nilai-nilai atau praktik-praktik -praktik局部mereka seperti ketahanan pangan menjadi norma yang lebih luas。Namun demikian, interaksi dengan berbagai tradisi lain in telah mempelihakan kontinuitas dalam dalam巴勒斯坦人adada ada saat yang samama telah pula mempelihakan gejala diskontinuitas pada hali - hali yang bergiat象征，norma dan praktik mereka sebagai masyarakat adat。
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Pub Date : 2021-06-24DOI: 10.15575/IDAJHS.V15I1.9346
A. Riyadi, Saerozi Saerozi, Fania Mutiara Savitri
This study aims to provide an overview of the ideal woman's figure as a husband's companion in carrying out da'wah activities. Specifically, the research is directed to explore the historical roots of Khadijah RA's role in the da'wah activities of the Prophet Muhammad. The research was conducted with a qualitative approach through history and literature studies. The results showed that the role of Khadijah RA in the da'wah of the Prophet Muhammad was carried out in two forms. Spiritually, Khadijah RA strengthened the belief and mentality of the Prophet Muhammad in receiving and spreading the message of Islam. Materially, Khadijah strengthened the da'wah of the Prophet by building trade relations and marital ties, elevating the living conditions of the Prophet Muhammad's welfare, and appearing to play a role both with energy, mind, and wealth. This research has implications for efforts to build commitment, consistency, and collaboration of women's da'wah. Moreover, it is useful to respond global challenges and strengthen Islamic da'wah activity in Indonesia for personal, family, and institutional scopes.Penelitian ini menggambarkan figur seorang wanita ideal sebagai pendamping suami dalam melaksanakan kegiatan dakwah. Secara spesifik, penelitian diarahkan dengan menggali akar historis peran Khadijah RA dalam kegiatan dakwah Rasulullah Saw. Penelitian dilakukan dengan pendekatan kualitatif melalui studi historis dan kepustakaan. Hasil penelitian menunjukkan bahwa peran Khadijah RA dalam dakwah Rasulullah Saw dilakukan dalam dua bentuk. Secara spiritual, Khadijah RA memperkuat keyakinan dan mentalitas Rasulullah Saw dalam menerima dan menyebarkan risalah Islam. Secara material, Khadijah memperkuat dakwah Rasulullah dengan cara membangun hubungan dagang dan ikatan perkawinan, mengangkat kondisi kesejahteraan nabi Muhammad Saw dan tampil memberikan peranan secara tenaga, pikiran maupun harta kekayaannya. Penelitian ini berimplikasi terhadap upaya membangun komitmen, konsistensi dan kolaborasi dakwah perempuan dalam memperkuat aktivisme dakwah Islam di Indonesia baik dalam ruang lingkup personal, keluarga dan kelembagaan.
本研究旨在提供一个理想的女性形象，作为丈夫的伴侣，在开展“打”活动。具体来说，本研究旨在探索赫蒂彻·拉在先知穆罕默德的达瓦活动中所扮演的角色的历史根源。本研究采用历史与文献相结合的定性研究方法。结果表明，赫蒂彻·拉在先知穆罕默德的“达瓦”中扮演的角色有两种形式。在精神上，赫蒂彻加强了先知穆罕默德接受和传播伊斯兰信息的信念和心态。在物质上，赫蒂彻通过建立贸易关系和婚姻关系，提高先知穆罕默德的生活条件，并在精力、思想和财富方面发挥作用，加强了先知的“达瓦”。本研究对建立妇女运动的承诺、一致性和合作的努力具有启示意义。此外，它有助于应对全球挑战，并加强印度尼西亚个人、家庭和机构范围内的伊斯兰达瓦活动。Penelitian ini menggambarkan人物seorang wanita理想sebagai pendamping suami dalam melaksanakan kegiatan dakwah。Secara specifik, penelitian diarahkan dengan menggali akar历史学家Khadijah RA dalam kegiatan dakwah Rasulullah Saw。Penelitian dilakukan dengan pendekatan quality of melaluis study history and kepustakaan。Hasil penelitian menunjukkan bahwa peran Khadijah RA dalam dakwah Rasulullah Saw dilakukan dalam dua bentuk。Secara spiritual, Khadijah RA memperkuat keyakinan dan mentalitas Rasulullah Saw dalam menerima dan menyebarkan risalah Islam。Secara material, Khadijah memperkuat dakwah Rasulullah dengan dengan dengan dengan dengan perkawan, mengangkat kondisi kesejahteraan nabi Muhammad Saw dan tampil memberikan peranan Secara tenaga, pikiran maupun harta kekayaannya。Penelitian ini berimplikasi terhadap upaya membangun komitmen, konsistensi dan kolaborasi dakwah perempuan dalam memperempuan dalam aktivisme dakwah Islam di Indonesia baik dalam ruang lingup personal, keluarga dan kelembagaan。
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