Pub Date : 2019-07-26DOI: 10.20414/SANGKEP.V2I2.945
Nining Mirsanti
Since man was born he has been given various natural potentialsor in Islam called fitrah. The task of man is to develop that natureso that it runs according to its nature. In reality it can be foundvarious individuals with a degree of difficulty to develop theirnature, such as introverted individuals, one of the causes of whichis low self-efficacy. Therefore, the concept of tafakur is needed.The type of research used in this article is library research and thenature of this research is qualitative descriptive. The concept oftafakur is present to direct individuals to Islamic concepts to seethat all the realities of their lives are optimistically good that theprocess of adjusting themselves to the environment will be evenbetter, because tafakur is an activity carried out by humans topresent the world as a model and effectively treat it according toits purpose and how to deal with a problem by taking lessonsbehind the problem at hand, so that it does not cause conflict orconflict in itself which is understood as intrapersonalcommunication by understanding and providing solutions to itselfthat there are still many shortcomings in the individual, so theconcept of tafakur will very useful for improving introvertedpersonal self-efficacy.
{"title":"Konsep Tafakur untuk Penguatan Efikasi Diri pada Pribadi Introvert","authors":"Nining Mirsanti","doi":"10.20414/SANGKEP.V2I2.945","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I2.945","url":null,"abstract":"Since man was born he has been given various natural potentialsor in Islam called fitrah. The task of man is to develop that natureso that it runs according to its nature. In reality it can be foundvarious individuals with a degree of difficulty to develop theirnature, such as introverted individuals, one of the causes of whichis low self-efficacy. Therefore, the concept of tafakur is needed.The type of research used in this article is library research and thenature of this research is qualitative descriptive. The concept oftafakur is present to direct individuals to Islamic concepts to seethat all the realities of their lives are optimistically good that theprocess of adjusting themselves to the environment will be evenbetter, because tafakur is an activity carried out by humans topresent the world as a model and effectively treat it according toits purpose and how to deal with a problem by taking lessonsbehind the problem at hand, so that it does not cause conflict orconflict in itself which is understood as intrapersonalcommunication by understanding and providing solutions to itselfthat there are still many shortcomings in the individual, so theconcept of tafakur will very useful for improving introvertedpersonal self-efficacy.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115146768","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 : 2019-07-26DOI: 10.20414/SANGKEP.V2I2.946
Siti Muazaroh, Subaidi Subaidi
Kiyai has quite significant influence among the community despitealigning double roles as caregivers of boarding schools as well aspoliticians. This article examines the Maimun Zubair nanny Pondokpesantren A-Anwar Sarang and also chairman of the Sharia AssemblyParty Development Association (PPP) using the analysis of the mutualistsymbiotic theory of Al-Ghozali by mirroring the cultural capital theory ofBourdieu. The results of this research can be suggested that the firstfigure Maimun Zubair Kiyai can position his role on the structure and asan agent. Second, Maimun has a charisma in the community despite thepolitics of the world. With the charism still preserved and thedetermination of the relation in religious affairs and state should beplaced in its position and in good cooperation and balanced, so as tominimize the conflict in political parties.
{"title":"Cultural Capital dan Kharisma Kiai dalam Wacana Partai Politik","authors":"Siti Muazaroh, Subaidi Subaidi","doi":"10.20414/SANGKEP.V2I2.946","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I2.946","url":null,"abstract":"Kiyai has quite significant influence among the community despitealigning double roles as caregivers of boarding schools as well aspoliticians. This article examines the Maimun Zubair nanny Pondokpesantren A-Anwar Sarang and also chairman of the Sharia AssemblyParty Development Association (PPP) using the analysis of the mutualistsymbiotic theory of Al-Ghozali by mirroring the cultural capital theory ofBourdieu. The results of this research can be suggested that the firstfigure Maimun Zubair Kiyai can position his role on the structure and asan agent. Second, Maimun has a charisma in the community despite thepolitics of the world. With the charism still preserved and thedetermination of the relation in religious affairs and state should beplaced in its position and in good cooperation and balanced, so as tominimize the conflict in political parties.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121880443","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 : 2019-07-25DOI: 10.20414/SANGKEP.V2I2.802
L. Lufaefi
Al-Quran is a revelation that explains all problems. This includes theissue of leadership (khilāfah). Regardless of the form of the khilāfah inthe Koran, it is certain that there is no doubt that the khilāfah was thespotlight of the divine kalam. Because any problem must be mentionedin the Koran. However, what if the interpretation of the verse is divertedto something that does not mean the verse itself? Through the approachto content and context analysis, in the Daulah Islamiyyah book foundverses of the Koran which were interpreted by jumping conclusions, suchas QS. Al-Mā'idah [5]: 48 and QS. Al-Mā'idah [5]: 49. These verses clearlydo not discuss khilāfah, but are interpreted by Taqiyuddin an-Nabhanito come to the conclusion as obligatory to establish an Islamic Stateinstitution (khilāfah islīmiyyah). Such interpretation is far from what theverse wants to say, even worth politicizing the verses of the Koran.
《古兰经》是解释所有问题的启示。这包括领导力问题(khilāfah)。不管《古兰经》中khilāfah的形式如何，可以肯定的是，khilāfah无疑是神圣卡拉姆的焦点。因为任何问题都必须在《可兰经》中提及。然而，如果经文的解释被转移到与经文本身无关的东西上呢?通过对内容和上下文分析的方法，在伊斯兰道拉书中发现了《古兰经》中跳跃式的结论，如QS。[5]: 48和QS。现代医学[5]:49。这些经文显然没有讨论khilāfah，但被Taqiyuddin an- nabhanto解释为必须建立一个伊斯兰国家机构(khilāfah islam - miyyah)。这样的解释与经文的意思相去甚远，甚至值得将《古兰经》的经文政治化。
{"title":"Jumping Conlusion Tafsir: Penyimpangan Ayat-Ayat Khilafah HTI dalam Kitab Daulah Islamiyyah","authors":"L. Lufaefi","doi":"10.20414/SANGKEP.V2I2.802","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I2.802","url":null,"abstract":"Al-Quran is a revelation that explains all problems. This includes theissue of leadership (khilāfah). Regardless of the form of the khilāfah inthe Koran, it is certain that there is no doubt that the khilāfah was thespotlight of the divine kalam. Because any problem must be mentionedin the Koran. However, what if the interpretation of the verse is divertedto something that does not mean the verse itself? Through the approachto content and context analysis, in the Daulah Islamiyyah book foundverses of the Koran which were interpreted by jumping conclusions, suchas QS. Al-Mā'idah [5]: 48 and QS. Al-Mā'idah [5]: 49. These verses clearlydo not discuss khilāfah, but are interpreted by Taqiyuddin an-Nabhanito come to the conclusion as obligatory to establish an Islamic Stateinstitution (khilāfah islīmiyyah). Such interpretation is far from what theverse wants to say, even worth politicizing the verses of the Koran.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127580884","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 : 2019-07-25DOI: 10.20414/SANGKEP.V2I2.666
Effendi Chairi
This article presents an analysis result on contemporary phenomenon inIndonesia by sociological approach. This states that Ulama or kiai whowere formerly the only religious authorities fused religious purity inpolitical interest. This gives negative influence for religious authorityitself. Substantive divine will is forced to submit to the will of individualor certain group. So Islam which is previously inclusive and moderatmelts to exclusive and discriminative acts. The distance betweenreligious goals to rahmatan lil-’alamin and individual political interesthas been eroded (hyper-reality). Therefore, society has not trusted to thetraditional authority and rational-legal authority. In actual fact,authority construction of Weber is nothing.
{"title":"Ketiadaan Otoritas Terpusat dalam Fenomena Kontemporer di Indonesia","authors":"Effendi Chairi","doi":"10.20414/SANGKEP.V2I2.666","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I2.666","url":null,"abstract":"This article presents an analysis result on contemporary phenomenon inIndonesia by sociological approach. This states that Ulama or kiai whowere formerly the only religious authorities fused religious purity inpolitical interest. This gives negative influence for religious authorityitself. Substantive divine will is forced to submit to the will of individualor certain group. So Islam which is previously inclusive and moderatmelts to exclusive and discriminative acts. The distance betweenreligious goals to rahmatan lil-’alamin and individual political interesthas been eroded (hyper-reality). Therefore, society has not trusted to thetraditional authority and rational-legal authority. In actual fact,authority construction of Weber is nothing.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126106146","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 : 2019-07-25DOI: 10.20414/SANGKEP.V2I2.801
M. T. Huda, Irma Khasanah Khasanah
Indonesia is a country that has diversity in ethnicity, ethnicity, race,language, religion, and culture. However, this diversity is capable ofcausing conflicts both internally and externally. As with many cases thatoccur in Indonesia. Religion itself is a foothold, belief, and life guide, evenas a scapegoat for conflicts in society. But other than the tengger tribelocated in Lumajang Regency, Malang Regency, Pasuruan Regency andProbolinggo Regency, there are three religions that coexist in one villagenamely Islam, Hinduism and Buddhism. In the midst of pluralism,different societies of understanding and belief turned out to be able tohave an attitude of tolerance and mutual respect between each other.Religious diversity is not a problem for the agrosari community tointeract in carrying out daily activities. Regarding tolerance amongreligious people has recently become a very sticky issue amongacademics and the public. Local wisdom and culture are solutions toovercome this problem. Local wisdom in the Tengger tribe community isinseparable from the values of Javanese culture, as well as the culturalheritage of Majapahit which is still developing with mutual respect,tolerance, and respect for ancestral spirits and there are no strikingdifferences in ethnicity other than differences in religious beliefs.Togetherness is manifested in the form of traditional rituals such as theUnan-Unan ceremony, Bari'an (Selamatan). Each religion has its owndemands for tolerance in the Tengger tribe is ingrained, the Tenggertribe community also upholds equality and democracy in community lifeand respects religious leaders and dukun (sepiritual teachers) ratherthan administrative leaders. Because all are brothers, all families, stillpeaceful and harmonious, which is the mandate and ancestral heritage.
{"title":"Budaya Sebagai Perekat Hubungan Antara Umat Beragama di Suku Tenger","authors":"M. T. Huda, Irma Khasanah Khasanah","doi":"10.20414/SANGKEP.V2I2.801","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I2.801","url":null,"abstract":"Indonesia is a country that has diversity in ethnicity, ethnicity, race,language, religion, and culture. However, this diversity is capable ofcausing conflicts both internally and externally. As with many cases thatoccur in Indonesia. Religion itself is a foothold, belief, and life guide, evenas a scapegoat for conflicts in society. But other than the tengger tribelocated in Lumajang Regency, Malang Regency, Pasuruan Regency andProbolinggo Regency, there are three religions that coexist in one villagenamely Islam, Hinduism and Buddhism. In the midst of pluralism,different societies of understanding and belief turned out to be able tohave an attitude of tolerance and mutual respect between each other.Religious diversity is not a problem for the agrosari community tointeract in carrying out daily activities. Regarding tolerance amongreligious people has recently become a very sticky issue amongacademics and the public. Local wisdom and culture are solutions toovercome this problem. Local wisdom in the Tengger tribe community isinseparable from the values of Javanese culture, as well as the culturalheritage of Majapahit which is still developing with mutual respect,tolerance, and respect for ancestral spirits and there are no strikingdifferences in ethnicity other than differences in religious beliefs.Togetherness is manifested in the form of traditional rituals such as theUnan-Unan ceremony, Bari'an (Selamatan). Each religion has its owndemands for tolerance in the Tengger tribe is ingrained, the Tenggertribe community also upholds equality and democracy in community lifeand respects religious leaders and dukun (sepiritual teachers) ratherthan administrative leaders. Because all are brothers, all families, stillpeaceful and harmonious, which is the mandate and ancestral heritage.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128556916","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 : 2019-07-25DOI: 10.20414/SANGKEP.V2I2.629
E. Setiawan
The humanitarian tragedy through a series of bombings carried out byone family, such as a willingness to be disguised for their actions as notto seek an attention, and the use of children in the acts of terrorism tosacrifice all family members, this has never happened in any part of theworld which have swallowed recent casualties and property lossesoccurred in Surabaya, became a highlight for all Indonesian people andthe world as well. The growth of radicalism eventually shows the face ofviolence in Indonesia, this terrorism movement is intended as a form ofresistance, in carrying out its actions solely as a jihad to uphold the truththey believe in. The basis and purpose of their foundation is religion, butthe religion which is narrowly understood and packaged in such a waybecomes a radical ideology of resistance. It does not mean that terroristactivists of jihad are lack of education, some of them are smart peoplebut they are frustrated by the socio-political hegemony of secularhedonicculture. Terror is still one of the ways to express radicalism, aterror which is motivated by religious ideology and dissatisfaction, isvery dangerous due to an excessive individual fanaticism and willingnessto sacrifice oneself in achieving the goals.
{"title":"Interpretasi Paham Radikalisme Pascabom di Surabaya dalam Perspektif Historis","authors":"E. Setiawan","doi":"10.20414/SANGKEP.V2I2.629","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I2.629","url":null,"abstract":"The humanitarian tragedy through a series of bombings carried out byone family, such as a willingness to be disguised for their actions as notto seek an attention, and the use of children in the acts of terrorism tosacrifice all family members, this has never happened in any part of theworld which have swallowed recent casualties and property lossesoccurred in Surabaya, became a highlight for all Indonesian people andthe world as well. The growth of radicalism eventually shows the face ofviolence in Indonesia, this terrorism movement is intended as a form ofresistance, in carrying out its actions solely as a jihad to uphold the truththey believe in. The basis and purpose of their foundation is religion, butthe religion which is narrowly understood and packaged in such a waybecomes a radical ideology of resistance. It does not mean that terroristactivists of jihad are lack of education, some of them are smart peoplebut they are frustrated by the socio-political hegemony of secularhedonicculture. Terror is still one of the ways to express radicalism, aterror which is motivated by religious ideology and dissatisfaction, isvery dangerous due to an excessive individual fanaticism and willingnessto sacrifice oneself in achieving the goals.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122249000","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 : 2019-07-19DOI: 10.20414/SANGKEP.V2I1.934
Syamsul Bakhri, A. Hidayatullah
An Wayang is an adoptive creation from the Ramayana Mahabharataepic in the past that certainly full of Hinduism value. Descriptivequalitative research use library study approach aims to find out thedesacralization of symbols of polytheism through the composition ofwayang lineages. Those data validity is obtained by triangulating datasources, By integrating data from journals and books on wayanglineages then analyzed by the acculturation theory of Koentjaraningrat.The results showed that Walisongo was the creator and composer ofwayang in new shape. Gap between Islam and Hinduism, especially onthe theological side, polytheism raises the desacralization of symbols ofpolytheism, through the formation of a new lineage of the wayang. Thechange also changes the value of the epic Ramayana Mahabharata storythat is centered on Trimurti before, to the nasab of the Prophet Sis thenthe Prophet Adam which is a representation of the symbol of Godmonotheism that does not have children, as writen in Al Qur’an; Changesin the wayang lineage and da'wah were carried out persuasively byWalisongo without causing any conflict in the community, evenbloodshed.
{"title":"Desakralisasi Simbol Politheisme dalam Silsilah Wayang: Sebuah Kajian Living Qur’an dan Dakwah Walisongo di Jawa","authors":"Syamsul Bakhri, A. Hidayatullah","doi":"10.20414/SANGKEP.V2I1.934","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I1.934","url":null,"abstract":"An Wayang is an adoptive creation from the Ramayana Mahabharataepic in the past that certainly full of Hinduism value. Descriptivequalitative research use library study approach aims to find out thedesacralization of symbols of polytheism through the composition ofwayang lineages. Those data validity is obtained by triangulating datasources, By integrating data from journals and books on wayanglineages then analyzed by the acculturation theory of Koentjaraningrat.The results showed that Walisongo was the creator and composer ofwayang in new shape. Gap between Islam and Hinduism, especially onthe theological side, polytheism raises the desacralization of symbols ofpolytheism, through the formation of a new lineage of the wayang. Thechange also changes the value of the epic Ramayana Mahabharata storythat is centered on Trimurti before, to the nasab of the Prophet Sis thenthe Prophet Adam which is a representation of the symbol of Godmonotheism that does not have children, as writen in Al Qur’an; Changesin the wayang lineage and da'wah were carried out persuasively byWalisongo without causing any conflict in the community, evenbloodshed.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122526952","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 : 2019-07-18DOI: 10.20414/SANGKEP.V2I1.932
Ihsan Hamid
Civil society movement post Reformation gained momentum, it ismarked by a growing number of emerging elements of civil society itselfwith various forms of movement and activities performed. The dynamicsof this at once indicates that the process of Westernization of the nationof Indonesia, because of the progress of the process therein, of course,involve the participation of the public good in giving control of theGovernment as well as the active participation in the effort ofmaintaining the harmony node civic social dam in an attempt tomecegah the conflict and remained consistent in providing solutions tothe issues facing the nation. On that basis then the existence of a civilsociety necessary existence. For it was at least the civil society movementcan be manifested into some kind of social movements. The first symbolicresistance, which includes various indirect actions to control thedomination of the country. Secondly, pragmatic resistance that wasconducted as a direct reaction against the wisdom of the Government orthe system of socio-economic-political progress, including in this case bea solution for all social problems. Third, the symbolic resistance-which isa pragmatic action directly or indirectly to the creation of socio-politicalsituation that demands better especially young wong and alsodemanded a reduction in State control against the various areas of lifethe community.
{"title":"Urgensitas Masyarakat Madani Civil Society dalam Mengurai Problematika Sosial: Suatu Tinjauan Terhadap Varian Konflik di Lombok","authors":"Ihsan Hamid","doi":"10.20414/SANGKEP.V2I1.932","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I1.932","url":null,"abstract":"Civil society movement post Reformation gained momentum, it ismarked by a growing number of emerging elements of civil society itselfwith various forms of movement and activities performed. The dynamicsof this at once indicates that the process of Westernization of the nationof Indonesia, because of the progress of the process therein, of course,involve the participation of the public good in giving control of theGovernment as well as the active participation in the effort ofmaintaining the harmony node civic social dam in an attempt tomecegah the conflict and remained consistent in providing solutions tothe issues facing the nation. On that basis then the existence of a civilsociety necessary existence. For it was at least the civil society movementcan be manifested into some kind of social movements. The first symbolicresistance, which includes various indirect actions to control thedomination of the country. Secondly, pragmatic resistance that wasconducted as a direct reaction against the wisdom of the Government orthe system of socio-economic-political progress, including in this case bea solution for all social problems. Third, the symbolic resistance-which isa pragmatic action directly or indirectly to the creation of socio-politicalsituation that demands better especially young wong and alsodemanded a reduction in State control against the various areas of lifethe community.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114094853","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 : 2019-07-18DOI: 10.20414/SANGKEP.V2I1.371
Ali Mutakin
Islamic boarding schools are an educational institution that is strongand strong in devoting itself to providing education for this nation,especially Islamic education. The robustness of pesantren, not because ofpeace or comfort in it without any problems or conflicts at all, but ratherthe ability of the managers (kyai, ajengan, caregivers, tuan guru) inmanaging existing problems into something positive in accordance withthe pesantren culture. The conflicts that occur in pesantren includeinternal conflicts and external conflicts. The value of pesantren culturein resolving conflicts is: marriage between pesantren, kinship,istighosah, haul, mujahadah, akhirus sanah. The stages of conflictresolution in pesantren are: silaturrahmi as a process of conflictprevention, bahtsul masa'il as a process of suppressing conflict andconflict dividing, tabayun as a regulation and management of conflict,and islah as the final process of conflict resolution.
{"title":"Resolusi Konflik Melalui Nilai-nilai Kultur Pesantren","authors":"Ali Mutakin","doi":"10.20414/SANGKEP.V2I1.371","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I1.371","url":null,"abstract":"Islamic boarding schools are an educational institution that is strongand strong in devoting itself to providing education for this nation,especially Islamic education. The robustness of pesantren, not because ofpeace or comfort in it without any problems or conflicts at all, but ratherthe ability of the managers (kyai, ajengan, caregivers, tuan guru) inmanaging existing problems into something positive in accordance withthe pesantren culture. The conflicts that occur in pesantren includeinternal conflicts and external conflicts. The value of pesantren culturein resolving conflicts is: marriage between pesantren, kinship,istighosah, haul, mujahadah, akhirus sanah. The stages of conflictresolution in pesantren are: silaturrahmi as a process of conflictprevention, bahtsul masa'il as a process of suppressing conflict andconflict dividing, tabayun as a regulation and management of conflict,and islah as the final process of conflict resolution.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134091060","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 : 2019-07-18DOI: 10.20414/SANGKEP.V2I1.933
Basarudin Basarudin
This paper describes the history of the development of islam in Lombokin the 17 thcentury, showing that the island of Lombok is one of theplaces where Islam carried out by Sunan Prapen from East Java. Thehistory of the spread of Islam is very interesting to study in the regionbicause some buildings show that Islam has spread very quickly. SinceIslam entered the Island of Lombok which began around the 17 thcentury AD was brought from South Sulawesi, and distributed throughthe island of Sumbawa. After the arrival of Islam the teachings have notbeen maximally applied on the island of Lombok. This can be seen in thedevelopment of Islamic teachings in Lima and the teachings of Islam ofTelu Time until now, which are still developing, such as in Bayan andLingsar.
{"title":"Sejarah Perkembangan Islam di Pulau Lombok pada Abad Ke-17","authors":"Basarudin Basarudin","doi":"10.20414/SANGKEP.V2I1.933","DOIUrl":"https://doi.org/10.20414/SANGKEP.V2I1.933","url":null,"abstract":"This paper describes the history of the development of islam in Lombokin the 17 thcentury, showing that the island of Lombok is one of theplaces where Islam carried out by Sunan Prapen from East Java. Thehistory of the spread of Islam is very interesting to study in the regionbicause some buildings show that Islam has spread very quickly. SinceIslam entered the Island of Lombok which began around the 17 thcentury AD was brought from South Sulawesi, and distributed throughthe island of Sumbawa. After the arrival of Islam the teachings have notbeen maximally applied on the island of Lombok. This can be seen in thedevelopment of Islamic teachings in Lima and the teachings of Islam ofTelu Time until now, which are still developing, such as in Bayan andLingsar.","PeriodicalId":119908,"journal":{"name":"SANGKéP: Jurnal Kajian Sosial Keagamaan","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-07-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122030344","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}
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