Folklore is part of the community. So that there is no extinction then done as documentation such as folklore Candung Kawik who came from Lampung. Folklore is currently less desirable and does not have a place from the community; therefore, the research is done so that the story still exists. The purpose of this study is to describe the values of Islamic teachings contained in Candung Kawik folklore. The method used to find the values of Islamic teachings is a descriptive qualitative method with content analysis. The primary data source in this study is Lampung folklore. The technique of data collection is done by literature study and recording. The result showed that there were eight values of Islamic teachings, namely faith, Islam, ihsan, taqwa, sincerity, trust, gratitude, and patience. All the values of Islamic education are obtained from the learning and actions of the characters in the story and can be used as learning material.Cerita rakyat merupakan bagian dari kebudayaan masyarakat. Agar kebudayaan tidak punah maka dilakuakn suatu pendokumentasian seperti cerita rakyat Candung Kawik yang berasal dari Lampung. Cerita rakyat sekarang ini kurang diminati dan tidak mendapatkan tempat dari masyarakat, oleh karena itu dilakukan penelitian agar ceritanya masih ada. Tujuan dari penelitian ini untuk mendeskripsikan nilai-nilai ajaran Islam yang terdapat dalam cerita rakyat Candung Kawik. Metode yang digunakan untuk menemukan nilai-nilai ajaran Islam adalah metode kualitatif deskriptif dengan analisis isi. Sumber data primer dalam penelitian ini adalah cerita rakyat Lampung. Teknik pengumpulan data dilakukan dengan studi pustaka dan pencatatan. Hasil penelitian menunjukan ada delapan nilai-nilai ajaran Islam yaitu iman, islam, ihsan, taqwa, ikhlas, tawakal, syukur, dan sabar. Semua nilai-nilai pendidikan Islam didapat dari perilaku dan perbuatan para tokoh di dalam cerita dan dapat dijadikan bahan pembelajaran.
民间传说是社区的一部分。这样就不会有灭绝的记载比如来自南榜的民间传说Candung Kawik。民间传说目前不太可取，在社会上没有立足之地;因此，研究是为了让这个故事仍然存在。本研究的目的是描述坎东民俗学中包含的伊斯兰教义的价值。发现伊斯兰教义价值的方法是内容分析的描述性定性方法。本研究的主要数据来源是楠榜民间传说。数据收集的技术是通过文献研究和记录。结果表明，伊斯兰教教义有八大价值观，即信仰、伊斯兰、伊赫桑、塔克瓦、真诚、信任、感恩和耐心。伊斯兰教育的一切价值都是从故事中人物的学习和行动中获得的，可以作为学习材料。这是我的祖国，这是我的祖国。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。当你想要为自己的生活做点什么时，你就会为自己的生活做点什么，就会为自己的生活做点什么。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，我的意思是我的意思。[中文]:方法yang digunakan untuk menemukan nilai-nilai ajaran Islam adalah方法定性分析[j]。南榜地区的数据入门手册。数据，数据，数据，数据，数据，数据，数据，数据，数据，数据，数据。Hasil penelitian menunjukan ada delapan nilai-nilai ajaran Islam yititman, Islam, ihsan, taqwa, ikhlas, tawakal, syukur, dan sabar。Semua nilai-nilai pendidikan Islam didapat dari perbuatu dan perbuatan para tokoh di dalam cerita dan dapat dijadikan bahan penbelajaran。
{"title":"VALUES OF ISLAMIC TEACHING IN CANDUNG KAWIK FOLKLORE","authors":"Sri Adelila Sari, Slamet Subiyantoro, S. Kundharu","doi":"10.18860/el.v22i1.8500","DOIUrl":"https://doi.org/10.18860/el.v22i1.8500","url":null,"abstract":"Folklore is part of the community. So that there is no extinction then done as documentation such as folklore Candung Kawik who came from Lampung. Folklore is currently less desirable and does not have a place from the community; therefore, the research is done so that the story still exists. The purpose of this study is to describe the values of Islamic teachings contained in Candung Kawik folklore. The method used to find the values of Islamic teachings is a descriptive qualitative method with content analysis. The primary data source in this study is Lampung folklore. The technique of data collection is done by literature study and recording. The result showed that there were eight values of Islamic teachings, namely faith, Islam, ihsan, taqwa, sincerity, trust, gratitude, and patience. All the values of Islamic education are obtained from the learning and actions of the characters in the story and can be used as learning material.Cerita rakyat merupakan bagian dari kebudayaan masyarakat. Agar kebudayaan tidak punah maka dilakuakn suatu pendokumentasian seperti cerita rakyat Candung Kawik yang berasal dari Lampung. Cerita rakyat sekarang ini kurang diminati dan tidak mendapatkan tempat dari masyarakat, oleh karena itu dilakukan penelitian agar ceritanya masih ada. Tujuan dari penelitian ini untuk mendeskripsikan nilai-nilai ajaran Islam yang terdapat dalam cerita rakyat Candung Kawik. Metode yang digunakan untuk menemukan nilai-nilai ajaran Islam adalah metode kualitatif deskriptif dengan analisis isi. Sumber data primer dalam penelitian ini adalah cerita rakyat Lampung. Teknik pengumpulan data dilakukan dengan studi pustaka dan pencatatan. Hasil penelitian menunjukan ada delapan nilai-nilai ajaran Islam yaitu iman, islam, ihsan, taqwa, ikhlas, tawakal, syukur, dan sabar. Semua nilai-nilai pendidikan Islam didapat dari perilaku dan perbuatan para tokoh di dalam cerita dan dapat dijadikan bahan pembelajaran. ","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67626257","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}
تعتبر الثقافة مجموعة العلوم والآداب والعادات والتقاليد التي يتميز بها قوم أو شعب أو قبيلة من سواد العالم. وكانت إمارة إلورن النيجيرية تعتز بثقافتها العربية الإسلامية التي أتاحت لها سيادتها على عدد من البلاد والقرى التي أسلمت تحت سيطرتها، ومن بعض تلك البلاد تكونت إمارتها. وكتب الله لبعض أبنائها أن يخلدوا تلك الحقائق التاريخية، ومنهم السيد عبد العزيز محمد سلمان الياقوتي الذي أطال الكلام عن عادات إمارة إلورن وتقاليدها المنطبعة بدروس الكتاب والسنة وآثار السلف الصالح، وذلك بأسلوبه الفني في كتابة سيرته الذاتية العربية «عبرات الأمل». وسيقوم الباحثان بتحليل مضامين سيرته الناطقة بثقافة إلورن العربية الإسلامية من العبادات والمعاملات والشخصيات، حتى يبدو الصدق الفني في تأثر الكاتب ببيئته ويتحقق اهتمامه بعالم الواقع الذي يعيش فيه وبعالم الخيال الذي ينقله إلى الوجود بخصائص صياغته، وإحساساته الجمالية وانفعالاته العاطفية. والمنهج المتبع يشمل التاريخي والوصفي. فالمنهج التاريخي يكون في عرض نبذة من تاريخ إمارة إلورن في ثقافتها العربية الإسلامية، ثم ترجمة حياة الكاتب «الياقوتي». والمنهج الوصفي يقوم بتحليل ملامح الثقافة العربية الإسلامية في إمارة إلورن كما نجدها في سيرة الكاتب «عبرات الأمل». وتوصل الباحثان في دراستهما إلى إقرار إسلامية الثقافة العربية في إلورن إمارة وشعبا. وحاول الباحثان تفصيل الخطاب في بعض القضايا الشرعية على ضوء تعاليم الكتاب والسنة والسلف الصالح. Culture encompasses knowledge, civilization, tradition and norms owned by people of a group, state or nation. Ilorin Emirate of Nigeria has been known for its propagation of Arabic and Islamic culture which enhanced it a pride of place, especially by the people whose cities and villages were colonized by Ilorin for Islam or those whom it thought the Islamic values and jurisdiction. These facts were literarily documented by ‘Abdul ‘Aziz Muhammad Salman al-Yaqutiyy’s Arabic autobiography entitled “The Tears of Hope”. This article will research into the afore-stated facts based on the teachings of the Qur’an, Prophet Muhammad’s tradition and jurists’ verdicts. Indeed, the Islamism of the autobiography confirmed the Ilorin Emirate’s Islamic way of life, inculcated in its citizens and being observed to have had impact on the writer’s work. The methodology is both historical and descriptive. The historical method was used in shedding the light on the Islamism of Ilorin Emirate culture, then documenting the writer’s biography. The descriptive approach was used in the discourse analysis of the work’s ideational features on the Ilorin Emirate culture Islamism.
{"title":"الثقافة العربيَّة الإسلاميَّة في إمارة إلورن-نيجيريا من خلال السيرة الذاتيَّة ATS-TSAQAFAH AL-‘ARABIYYAH AL-ISLAMIYYAH FI IMARAT ILORIN-NIGERIA MIN KHILAL AS-SIRAH ADH-DZATIYYAH","authors":"Jamiu Saadullah Abdulkareem, Yaqub Alhaji Abdullahi","doi":"10.18860/el.v22i1.7653","DOIUrl":"https://doi.org/10.18860/el.v22i1.7653","url":null,"abstract":"تعتبر الثقافة مجموعة العلوم والآداب والعادات والتقاليد التي يتميز بها قوم أو شعب أو قبيلة من سواد العالم. وكانت إمارة إلورن النيجيرية تعتز بثقافتها العربية الإسلامية التي أتاحت لها سيادتها على عدد من البلاد والقرى التي أسلمت تحت سيطرتها، ومن بعض تلك البلاد تكونت إمارتها. وكتب الله لبعض أبنائها أن يخلدوا تلك الحقائق التاريخية، ومنهم السيد عبد العزيز محمد سلمان الياقوتي الذي أطال الكلام عن عادات إمارة إلورن وتقاليدها المنطبعة بدروس الكتاب والسنة وآثار السلف الصالح، وذلك بأسلوبه الفني في كتابة سيرته الذاتية العربية «عبرات الأمل». وسيقوم الباحثان بتحليل مضامين سيرته الناطقة بثقافة إلورن العربية الإسلامية من العبادات والمعاملات والشخصيات، حتى يبدو الصدق الفني في تأثر الكاتب ببيئته ويتحقق اهتمامه بعالم الواقع الذي يعيش فيه وبعالم الخيال الذي ينقله إلى الوجود بخصائص صياغته، وإحساساته الجمالية وانفعالاته العاطفية. والمنهج المتبع يشمل التاريخي والوصفي. فالمنهج التاريخي يكون في عرض نبذة من تاريخ إمارة إلورن في ثقافتها العربية الإسلامية، ثم ترجمة حياة الكاتب «الياقوتي». والمنهج الوصفي يقوم بتحليل ملامح الثقافة العربية الإسلامية في إمارة إلورن كما نجدها في سيرة الكاتب «عبرات الأمل». وتوصل الباحثان في دراستهما إلى إقرار إسلامية الثقافة العربية في إلورن إمارة وشعبا. وحاول الباحثان تفصيل الخطاب في بعض القضايا الشرعية على ضوء تعاليم الكتاب والسنة والسلف الصالح. Culture encompasses knowledge, civilization, tradition and norms owned by people of a group, state or nation. Ilorin Emirate of Nigeria has been known for its propagation of Arabic and Islamic culture which enhanced it a pride of place, especially by the people whose cities and villages were colonized by Ilorin for Islam or those whom it thought the Islamic values and jurisdiction. These facts were literarily documented by ‘Abdul ‘Aziz Muhammad Salman al-Yaqutiyy’s Arabic autobiography entitled “The Tears of Hope”. This article will research into the afore-stated facts based on the teachings of the Qur’an, Prophet Muhammad’s tradition and jurists’ verdicts. Indeed, the Islamism of the autobiography confirmed the Ilorin Emirate’s Islamic way of life, inculcated in its citizens and being observed to have had impact on the writer’s work. The methodology is both historical and descriptive. The historical method was used in shedding the light on the Islamism of Ilorin Emirate culture, then documenting the writer’s biography. The descriptive approach was used in the discourse analysis of the work’s ideational features on the Ilorin Emirate culture Islamism.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47034899","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 writing is motivated by a very abundant religious culture in Indonesia, including the phenomenon found in Lombok, West Nusa Tenggara which is famous for “Wetu Telu Islam”. It contains the religious system filled with ceremonies and rituals which are accompanied by special symbols that have certain meanings. The method used in this paper is historical descriptive, by systematically explaining the history of the people of Lombok, the cultural patterns of “Wetu Telu Islam”, including its historical figures, doctrine, development, and existence. Then the writer uses structural semiology in analyzing the meaning of symbol elements found in the religious rituals of “Wetu Telu Islam” in Lombok. “Wetu Telu Islam” according to the people of Lombok is a very perfect Islam as it is built from two solid dimensions, namely dzohir and ihsan. For that reason, “Wetu Telu Islam” for them is the teachings of Sufism which emphasize the spirit, and soul. It is the spirit of holistic Islamic teachings, namely: shari’a, thoriqot, haqiqot, and ma‘rifat. Everything is building up, mutually reinforcing, and inseparable. Tulisan ini bermuara dari budaya agama yang sangat berlimpah di Indonesia, termasuk fenomena yang ditemukan di Lombok, Nusa Tenggara Barat yang terkenal dengan “Islam Wetu Telu”. Sistem keagamaan yang terkandung di dalamnya sarat upacara dan ritual yang disertai simbol-simbol khusus bermakna tertentu. Metode yang digunakan dalam makalah ini adalah deskriptif historis, yaitu secara sistematis menjelaskan sejarah masyarakat Lombok, pola-pola budaya “Islam Wetu Telu”, termasuk tokoh sejarah, doktrin, perkembangan dan keberadaannya. Kemudian penulis menggunakan semiologi struktural dalam menganalisis makna elemen simbol yang ditemukan dalam ritual keagamaan “Islam Wetu Telu”di Lombok. “Islam Wetu Telu” menurut masyarakat Lombok adalah Islam yang sangat sempurna karena dibangun dari dua dimensi yang kuat, yaitu dzohir dan ihsan. Karena itu, “Islam Wetu Telu” bagi mereka adalah ajaran tasawuf yang menekankan hati dan jiwa. Ini adalah semangat ajaran Islam holistik, yaitu: syariah, thoriqot, haqiqot, dan ma’rifat. Semuanya membangun, saling menguatkan, dan tak terpisahkan.
{"title":"THE ISLAMIC CULTURE OF “WETU TELU ISLAM” AFFECTING SOCIAL RELIGION IN LOMBOK","authors":"M. Muliadi, Didin Komarudin","doi":"10.18860/el.v22i1.7384","DOIUrl":"https://doi.org/10.18860/el.v22i1.7384","url":null,"abstract":"This writing is motivated by a very abundant religious culture in Indonesia, including the phenomenon found in Lombok, West Nusa Tenggara which is famous for “Wetu Telu Islam”. It contains the religious system filled with ceremonies and rituals which are accompanied by special symbols that have certain meanings. The method used in this paper is historical descriptive, by systematically explaining the history of the people of Lombok, the cultural patterns of “Wetu Telu Islam”, including its historical figures, doctrine, development, and existence. Then the writer uses structural semiology in analyzing the meaning of symbol elements found in the religious rituals of “Wetu Telu Islam” in Lombok. “Wetu Telu Islam” according to the people of Lombok is a very perfect Islam as it is built from two solid dimensions, namely dzohir and ihsan. For that reason, “Wetu Telu Islam” for them is the teachings of Sufism which emphasize the spirit, and soul. It is the spirit of holistic Islamic teachings, namely: shari’a, thoriqot, haqiqot, and ma‘rifat. Everything is building up, mutually reinforcing, and inseparable. Tulisan ini bermuara dari budaya agama yang sangat berlimpah di Indonesia, termasuk fenomena yang ditemukan di Lombok, Nusa Tenggara Barat yang terkenal dengan “Islam Wetu Telu”. Sistem keagamaan yang terkandung di dalamnya sarat upacara dan ritual yang disertai simbol-simbol khusus bermakna tertentu. Metode yang digunakan dalam makalah ini adalah deskriptif historis, yaitu secara sistematis menjelaskan sejarah masyarakat Lombok, pola-pola budaya “Islam Wetu Telu”, termasuk tokoh sejarah, doktrin, perkembangan dan keberadaannya. Kemudian penulis menggunakan semiologi struktural dalam menganalisis makna elemen simbol yang ditemukan dalam ritual keagamaan “Islam Wetu Telu”di Lombok. “Islam Wetu Telu” menurut masyarakat Lombok adalah Islam yang sangat sempurna karena dibangun dari dua dimensi yang kuat, yaitu dzohir dan ihsan. Karena itu, “Islam Wetu Telu” bagi mereka adalah ajaran tasawuf yang menekankan hati dan jiwa. Ini adalah semangat ajaran Islam holistik, yaitu: syariah, thoriqot, haqiqot, dan ma’rifat. Semuanya membangun, saling menguatkan, dan tak terpisahkan.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45593950","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 look at the lives of farmers from a survival strategy perspective. An ethnographic approach is used with participant observation and interviews. The results of the study show that despite changes due to modernization of agriculture, local traditions and knowledge are still carried out. There are at least two strategies that are carried out in overcoming food security in their households, namely the short-term strategy, done by “ngurup cimplung”, taking plants around that can be used for daily needs. Whereas the long-term strategy is done by carrying out various rituals, namely “gethekan”, “Ujungan Ritual”, as well as istisqa prayers, all of which are to wish the Divine pleasure to keep nature-friendly with them. The strategy of performing this ritual also has a large function in food security both at the community and household level and even at the individual level. Each special event usually serves local food. For them, the efforts made are as an exchange effort, as “ngurup cimplung” is an economic exchange effort. Performing rituals by presenting a variety of foods are believed to get an equivalent fortune even more abundant than that given. Although rice is a staple food in every activity, the people of Gumelem, Banjarnegara can still use it wisely as a food security effort. Penelitian ini bertujuan untuk melihat kehidupan petani dari perspektif survival strategy. Pendekatan etnografi digunakan dengan teknik observasi partisipan dan wawancara. Hasil studi menunjukkan meskipun terjadi perubahan akibat modernisasi pertanian, tetapi tradisi dan pengetahuan lokal tetap dilakukan. Ada dua strategi yang dilakukan petani yaitu strategi jangka pendek yaitu dengan “ngurup cimplung”, mengambil tanaman di sekitar yang bisa dimanfaatkan untuk kebutuhan sehari-hari. Sedangkan strategi jangka panjang dilakukan dengan melakukan berbagai ritual, yaitu “gethekan”, ritual adat ujungan, maupun sholat istisqa yang kesemuanya adalah mengaharap ridha Ilahi agar alam tetap bersahabat dengan mereka. Dengan melakukan ritual ini juga memiliki fungsi besar dalam ketahanan pangan baik di level komunitas maupun rumah tangga bahkan individu. Setiap kegiatan khusus biasanya menyuguhkan pangan lokal. Bagi mereka, upaya yang dilakukan adalah sebagai upaya pertukaran, sebagaimana “ngurup cimplung” merupakan upaya pertukaran ekonomi. Sedangkan melakukan ritual dengan menyuguhkan berbagai makanan dipercaya akan mendapatkan rejeki yang setara bahkan lebih berlimpah dari yang diberikan. Meskipun beras menjadi makanan pokok di setiap aktivitas, tetapi masyarakat Gumelem, Banjarnegara tetap bisa menggunakan dengan bijak sebagai upaya ketahanan pangan.
本研究旨在从生存战略的角度审视农民的生活。采用人种学方法进行参与性观察和访谈。研究结果表明，尽管由于农业现代化而发生了变化，但当地的传统和知识仍然得到了传承。在克服家庭粮食安全方面，至少采取了两种战略，即短期战略，即通过“种植”，在周围种植可用于日常需要的植物。而长期战略是通过开展各种仪式，即“gethekan”、“Ujungan仪式”以及istisqa祈祷来实现的，所有这些都是为了希望神的喜悦与他们保持自然友好。执行这一仪式的策略在社区和家庭甚至个人层面的粮食安全方面也发挥着重要作用。每个特别活动通常提供当地食物。对他们来说，所做的努力是一种交换的努力，就像“破产破产”是一种经济交换的努力一样。人们认为，通过提供各种食物来举行仪式，可以获得比所给予的更丰厚的财富。虽然大米是所有活动的主食，但班雅内加拉古迈勒姆的人民仍然可以明智地利用大米来保障粮食安全。Penelitian ini bertujuan untuk melihat kehidupan petani dari生存策略。Pendekatan人种学家digunakan dengan teknik observasi partisipan dan wawankara。哈西尔研究menunjukkan meskipun terjadi perubahan akibat modern - isasi pertanian, tetapi tradisi dan pengetahuan当地tetap dilakukan。Ada dua strategi yang dilakukan petani yitu strategi janka pendek yitdengan " ngup cimplung "， mengbil tanaman di sekitar yang bisa dimanfaatkan untuk kebutuhan sehari-hari。Sedangkan strategi jangka panjang dilakukan dengan melakukan berbagai ritual, yitu " gethekan "， ritual adat ujungan, maupun sholat istisqa yang kesemuanya adalah mengaharap ridha Ilahi agar alam tetap bersahabat dengan mereka。登干祭奠仪式ini juga memiliki fungsi besar dalam ketahanan pangan baik di level komunitas maupun rumah tangga bahkan个人。Setiap kegiatan khusus biasanya menyuguhkan pangan local。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是我的意思。典礼仪式，仪式，仪式，仪式，仪式，仪式，仪式，仪式，仪式，仪式，仪式Meskipun beras menjadi makanan pokok di setiap aktivitas, tetapi masyarakat Gumelem, Banjarnegara tetap bisa menggunakan dengan bijak sebagai upaya ketahanan pangan。
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يتبوأ الشعر في التراث العربي النيجيري مكانة عالية جدا، يقرض علماء هذه البلاد أشعارهم في أغراض مختلفة، إذ يوجد في أشعارهم الرثاء والمدح والوصف ونحو ذلك، وهؤلاء العلماء يستخدمون أساليب متنوعة، فمنهم من يسلك مسلك البحور الخليلية المعروفة، ومنهم من يؤثر البحور المهملة، ومنهم من ينتهج منهج أصحاب الرباعيات أو الخماسيات أو السداسيات أو السباعيات أو غيرها. وأما هذه الورقة فإنها تهدف إلى إلقاء الضوء على أنماط السبك المعجمي الواردة في ديوان «السباعيات» للدكتور عيسى ألبى أبو بكر. تمثل هذه الظاهرة فنا جديدا للدراسة النصية، وصورة شفافة للشكل المعجمي الذي يتناوله الدارسون المعاصرون في الكتب المقدسة، وفي بعض أعمال العلماء القدماء والمحدثين. استطاع الباحث في هذه الورقة أن يقف عند حياة الشاعر وأعماله العلمية والفنية، وعند مضامين ديوان السباعيات، وتمكن على دراسة أهم عناصر السبك المعجمي، حيث طبق هذه العناصر على أبيات الديوان مركزا على التكرار، والترادف، والمصاحبة اللغوية؛ مع التقويم النقدي والإشارة -في بعض الأحايين- إلى السبب الذي أدى بالشاعر إلى قرض قصائده. Poetry in the Nigerian Arabic Heritage has attained a high level, as Arabic scholars used to compose their poems in different themes including elegy, panegyrics, description and others, while different styles have been explored. In the process of writing the poems, some of them applied the well-known Khalilian prosodic metres, others applied uncommon ones, while the rest was known to write poems in tetragon, pentagon, hexagon and heptagon. The main focus of this paper was to illuminate on the adopted styles of lexicographical shaping in “Diwan As-Subaiyyat” by Isa Alabi Abubakar. This phase stands out as a new art of textual study and a reflect of contemporary lexicographical form which researchers used to study aspect of scriptures and the works of the ancient and modern scholars. The researcher was able to give an account of the poet’s biography and his literary and artistic works particularly contents of the Diwan As-Subaiyyat. The researcher, in the course of studying the components of the lexicographical shaping in the Diwan, elucidates the values of repetition, synonymy, linguistic homogeneity with critical comments pointing into the reason that led the poet to writing the poems. In conclusion, the researcher summarized this study, presented its findings, before mentioning the bibliographies and references.
在阿拉伯和尼日利亚的文化中，诗歌的地位非常高，阿拉伯国家的科学家们用不同的方式将诗句借给不同的目的，他们的诗句是悲叹、赞美、描述等等，他们使用各种不同的方法，包括那些从事海湾之海的人，那些影响被遗弃的海洋的人，以及采用四轴飞行器、五轴飞行器、六轴飞行器、七轴飞行器等方法的人。本文的目的是说明伊萨·阿尔比·阿布巴卡尔博士的“七人”法庭所的字典结构。这种现象是文字研究的新艺术，是当代学者在圣经以及某些古代学者和现代学者著作中所使用的词汇表的透明图象。在本文件中，研究人员能够站在诗人的生命、科学和艺术作品以及小组小组的内容上，并能够研究最重要的词典构成部分，将这些要素应用在办公室的文字上，重点是重复、重复和语言上的同义词;有了货币日历，有时还提到诗人借诗的原因。加勒比地区的健康状况，加勒比地区用于在不同领域的活动，包括立法、立法、规划和其他方面。在进入市场的过程中，以及在其他情况下，在市场的分配、市场分配和管理方面。was to illuminate我们聚焦》这文件《adopted styles》lexicographical shaping in“Diwan As-Subaiyyat”by有关程序Alabi Abubakar.关于基础设施是用于研究基础设施、学术和现代科学的学术研究和报告。关于如何对生物、、、区域和合作伙伴关系进行评估的研究报告。《研究报告》，在《关于竞争问题的补充》，《关于竞争问题的补充》，《刑事司法》，《刑事司法案例汇编》。在审议、研究中，特别报告员、特别报告员和会议。
{"title":"السبك المعجمي في ديوان السباعيات لعيسى ألبى أبو بكر: دراسة تحليلية نقدية AS-SABAK AL-MU‘JAMI FI DIWAN AS-SUBA‘IYAT LI ‘ISA ALBI ABU BAKR: DIRASAH TAHLILIYAH NAQDIYAH","authors":"Khalil Mohammad Usman Gbodofu","doi":"10.18860/el.v21i2.5930","DOIUrl":"https://doi.org/10.18860/el.v21i2.5930","url":null,"abstract":"يتبوأ الشعر في التراث العربي النيجيري مكانة عالية جدا، يقرض علماء هذه البلاد أشعارهم في أغراض مختلفة، إذ يوجد في أشعارهم الرثاء والمدح والوصف ونحو ذلك، وهؤلاء العلماء يستخدمون أساليب متنوعة، فمنهم من يسلك مسلك البحور الخليلية المعروفة، ومنهم من يؤثر البحور المهملة، ومنهم من ينتهج منهج أصحاب الرباعيات أو الخماسيات أو السداسيات أو السباعيات أو غيرها. وأما هذه الورقة فإنها تهدف إلى إلقاء الضوء على أنماط السبك المعجمي الواردة في ديوان «السباعيات» للدكتور عيسى ألبى أبو بكر. تمثل هذه الظاهرة فنا جديدا للدراسة النصية، وصورة شفافة للشكل المعجمي الذي يتناوله الدارسون المعاصرون في الكتب المقدسة، وفي بعض أعمال العلماء القدماء والمحدثين. استطاع الباحث في هذه الورقة أن يقف عند حياة الشاعر وأعماله العلمية والفنية، وعند مضامين ديوان السباعيات، وتمكن على دراسة أهم عناصر السبك المعجمي، حيث طبق هذه العناصر على أبيات الديوان مركزا على التكرار، والترادف، والمصاحبة اللغوية؛ مع التقويم النقدي والإشارة -في بعض الأحايين- إلى السبب الذي أدى بالشاعر إلى قرض قصائده. Poetry in the Nigerian Arabic Heritage has attained a high level, as Arabic scholars used to compose their poems in different themes including elegy, panegyrics, description and others, while different styles have been explored. In the process of writing the poems, some of them applied the well-known Khalilian prosodic metres, others applied uncommon ones, while the rest was known to write poems in tetragon, pentagon, hexagon and heptagon. The main focus of this paper was to illuminate on the adopted styles of lexicographical shaping in “Diwan As-Subaiyyat” by Isa Alabi Abubakar. This phase stands out as a new art of textual study and a reflect of contemporary lexicographical form which researchers used to study aspect of scriptures and the works of the ancient and modern scholars. The researcher was able to give an account of the poet’s biography and his literary and artistic works particularly contents of the Diwan As-Subaiyyat. The researcher, in the course of studying the components of the lexicographical shaping in the Diwan, elucidates the values of repetition, synonymy, linguistic homogeneity with critical comments pointing into the reason that led the poet to writing the poems. In conclusion, the researcher summarized this study, presented its findings, before mentioning the bibliographies and references.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41848166","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}
تعلم السنغاليون اللغة العربية وآدابها لحبهم لها ولفهم القرآن الكريم ومبادئ الإسلام وأحكامه وقضاياه، وقد تمكن منهم أشخاص من قرض الشعر العربي الجيد، ونظم قصائد ومقطوعات بجميع أغراض الشعر غير الخمريات والمجون والزندقة والخلاعة، ولعلم البيان مكانة مرموقة في أشعارهم لما يجدون منه ملجا خصبا للتعبير عن عواطفهم وأفكارهم وخيالهم، والشاعر محمد الأمين بن الشيخ إبراهيم نياس الكولخي شاعر يخدم اللغة العربية، عمدنا إلى دراسة علم البيان في شعره ليكون نموذجا للشعر العربي السنغالي ولبيان أهمية علم البلاغة ودوره في إبراز وإخراج الدرر النفيسة من أعماق أفكار الشعراء السنغاليين. ولمحمد الأمين ديوان وقصائد متفرقة في مختلف الموضوعات، ونظرا لصعوبة استيعاب دراسة علوم البلاغة في شعره لتشعب فروعها في هذه المقالة الضيقة نطاقها، اكتفينا بدراسة علم البيان فيها. استخدمنا في البحث المنهج التحليلي والمنهج التاريخي وتوصلت المقالة إلى أن الشاعر محمد الأمين تمكن من تطبيق علم البيان بأنواعه على وجه أحسن وبليغ. وتوصي الباحثين والدارسين على دراسة الشعر العربي السنغالي لاستفادة والإفادة. The Senegalese studied Arabic Language and its Literature because of their love for the language of the Holy Quran and in order to understand the principles, cultures and jurisprudence of Islam. In the course of that, some of them mastered the language to the extent of making use of it to compose beautiful poetry. They have composed poems on different themes, except the ones considered offensive to Islam and outlandish to its teachings, like describing alcohol, erotic poems for both female and male and infidelity poems. Al-bayan, which is the core of Arabic Rhetoric, was employed by Senegalese poets in their work in order to effectively convey their ideas, feelings and emotions to others. The aim of this study, therefore, is to examine their usage of al-Bayan rhetorical devices and evaluate the level of their compliance to its rules in Arabic rhetoric. However, due to the fact that this lofty aim cannot be achieved in a paper with a short scope like this, we chose the poetry of Muhammad al-Amin, the son of Shaykh Ibrahim Niyas, as a case study. To achieve this, the paper was divided in to four sections. The first one is a preamble, the second section gives biography of the poet, and the third section is the rhetorical analysis of his poem, while the fourth section is the conclusion in which the summary, the result and the recommendations were given. It was discovered that Muhammad al-Amin, to a large extent, successfully employed al-Bayan in his poetry and adequately represents the height the Senegalese have attained in composition of Arabic poetry in Senegal. We recommended, among other things, that scholars should intensify their study of Senegalese poetry in Arabic, which is hitherto receiving low patronage, in order to uncover its hidden treasure.
塞内加尔人学习了阿拉伯语和文学，因为他们热爱阿拉伯语，了解《古兰经》和伊斯兰教的原则、规定和问题，人们能够借出好的阿拉伯诗歌，组织诗歌和作品，用于除葡萄酒、免费和异端之外的所有诗歌目的。由于《宣言》在他们的诗歌中占有突出地位，因为他们发现它是表达情感、思想和想象力的沃土，诗人穆罕默德·阿明·本·谢赫·易卜拉欣·尼亚斯·科赫是一位为阿拉伯语服务的诗人，我们研究了他的诗歌中的《宣言》科学。成为阿拉伯-塞内加尔诗歌的典范，展示修辞学的重要性及其在塞内加尔诗人思想深处突出和输出宝贵教训的作用。穆罕默德·阿明有一个关于各种主题的内阁和各自为政的诗歌，鉴于在这篇范围狭窄的文章中，很难将修辞科学的研究融入他的诗歌中，因为它的分支很复杂，我们只研究了其中的宣言科学。在这项研究中，我们使用了分析方法和历史方法，文章得出结论，诗人穆罕默德·阿明能够更好、雄辩地应用各种宣言科学。它建议研究人员和学者研究塞内加尔阿拉伯诗歌，以从中受益。对阿拉伯语及其文学的研究，是因为他们热爱古兰经的语言，旨在了解伊斯兰教的原则、文化和法律。在这门课程中，其中一些人将语言的使用范围扩大到使其具有良好功能。他们对不同主题的观点进行了整合，但一些被认为对伊斯兰教及其教学目的地持怀疑态度的人除外，例如酗酒、酗酒和酗酒。Al-bayan是阿拉伯东正教的核心，他在工作中使用烟头，以有效地将他们的思想、思想和情感传递给他人。因此，这项研究的目的是评估他们对Al-Bayan灌溉设备的使用情况，并评估他们遵守阿拉伯灌溉规则的程度。但是，由于这种爱情无法在短范围的文件中实现，我们选择Shaykh Ibrahim Niyas的儿子穆罕默德·阿明的职位作为一个案例研究。为了实现这一点，该文件分为四节。第一个是先决条件，第二个部分覆盖了栖息地的生物学，第三个部分是对其栖息地的随机分析，而第四部分是总结、结果和建议中得出的结论。报告还指出，穆罕默德·阿明在很大程度上成功地在他的职位上使用了Al-Bayan，并在塞内加尔担任了阿拉伯职位。我们建议，除其他外，学者们应深入研究阿拉伯语中的老年人聚居地，因为那里的气候变化趋势较低，以避免其广泛的趋势。
{"title":"علم البيان في الشعر العربي السنغالي: شعر محمد الأمين أنموذجا ‘ILMU AL-BAYAN FI ASY-SYI‘R AL-‘ARABI AS-SINAGALI: SYI‘R MUHAMMADU AL-AMIN ANIMAWDHAJAN","authors":"Ahmad Dame Diop, L. O. Ibraheem","doi":"10.18860/el.v21i2.6770","DOIUrl":"https://doi.org/10.18860/el.v21i2.6770","url":null,"abstract":"تعلم السنغاليون اللغة العربية وآدابها لحبهم لها ولفهم القرآن الكريم ومبادئ الإسلام وأحكامه وقضاياه، وقد تمكن منهم أشخاص من قرض الشعر العربي الجيد، ونظم قصائد ومقطوعات بجميع أغراض الشعر غير الخمريات والمجون والزندقة والخلاعة، ولعلم البيان مكانة مرموقة في أشعارهم لما يجدون منه ملجا خصبا للتعبير عن عواطفهم وأفكارهم وخيالهم، والشاعر محمد الأمين بن الشيخ إبراهيم نياس الكولخي شاعر يخدم اللغة العربية، عمدنا إلى دراسة علم البيان في شعره ليكون نموذجا للشعر العربي السنغالي ولبيان أهمية علم البلاغة ودوره في إبراز وإخراج الدرر النفيسة من أعماق أفكار الشعراء السنغاليين. ولمحمد الأمين ديوان وقصائد متفرقة في مختلف الموضوعات، ونظرا لصعوبة استيعاب دراسة علوم البلاغة في شعره لتشعب فروعها في هذه المقالة الضيقة نطاقها، اكتفينا بدراسة علم البيان فيها. استخدمنا في البحث المنهج التحليلي والمنهج التاريخي وتوصلت المقالة إلى أن الشاعر محمد الأمين تمكن من تطبيق علم البيان بأنواعه على وجه أحسن وبليغ. وتوصي الباحثين والدارسين على دراسة الشعر العربي السنغالي لاستفادة والإفادة. The Senegalese studied Arabic Language and its Literature because of their love for the language of the Holy Quran and in order to understand the principles, cultures and jurisprudence of Islam. In the course of that, some of them mastered the language to the extent of making use of it to compose beautiful poetry. They have composed poems on different themes, except the ones considered offensive to Islam and outlandish to its teachings, like describing alcohol, erotic poems for both female and male and infidelity poems. Al-bayan, which is the core of Arabic Rhetoric, was employed by Senegalese poets in their work in order to effectively convey their ideas, feelings and emotions to others. The aim of this study, therefore, is to examine their usage of al-Bayan rhetorical devices and evaluate the level of their compliance to its rules in Arabic rhetoric. However, due to the fact that this lofty aim cannot be achieved in a paper with a short scope like this, we chose the poetry of Muhammad al-Amin, the son of Shaykh Ibrahim Niyas, as a case study. To achieve this, the paper was divided in to four sections. The first one is a preamble, the second section gives biography of the poet, and the third section is the rhetorical analysis of his poem, while the fourth section is the conclusion in which the summary, the result and the recommendations were given. It was discovered that Muhammad al-Amin, to a large extent, successfully employed al-Bayan in his poetry and adequately represents the height the Senegalese have attained in composition of Arabic poetry in Senegal. We recommended, among other things, that scholars should intensify their study of Senegalese poetry in Arabic, which is hitherto receiving low patronage, in order to uncover its hidden treasure.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47941119","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 explores hadrah art in Lampung. Hadrah art actually becomes the most played religious music art among Indonesian Muslim in various areas. It focuses on the doctrinal basis of hadrah believed by Indonesian Muslim. By explaining the origin of the hadrah, its performances, tools and poems sung, with the living Qur’an concepts and interpretivism perspective, I found that hadrah is usually performed in religious rituals, then it is always contextual and connotative. Hadrah for Indonesian Muslim can be understood as the living Qur’an phenomenon because the underlying doctrine is shalawat from the Qur’an. As one of the phenomena of the living Qur’an, hadrah group, essentially, is reciting poems praising Allah and the Prophet of Muhammad, and they believe that it is as a command of the Qur’an. Thus, there has been acculturation between the teachings of the Qur’an with the local culture of society. Artikel ini membahas tentang seni hadrah di Lampung. Seni hadrah sebenarnya menjadi seni musik religius yang paling banyak dimainkan di kalangan Muslim Indonesia di berbagai wilayah. Artikel ini fokus pada dasar doktrinal hadrah yang diyakini oleh Muslim Indonesia. Dengan menjelaskan asal mula hadrah, pertunjukannya, alat-alatnya dan puisi-puisinya yang dinyanyikan, dengan menggunakan kerangka konsep Al-Qur’an yang hidup dan perspektif interpretivisme, terungkap bahwa hadrah biasanya dilakukan dalam ritual keagamaan, lalu selalu bersifat kontekstual dan konotatif. Hadrah bagi Muslim Indonesia dapat dipahami sebagai fenomena Al-Qur’an yang hidup, karena doktrin yang melandasinya adalah shalawat dari Al-Qur’an. Sebagai salah satu fenomena dari Al-Qur’an yang hidup, kelompok hadrah, pada dasarnya, melantunkan puisi yang memuji Allah dan Nabi Muhammad, dan mereka percaya bahwa itu adalah sebagai perintah Al-Qur’an. Dengan demikian, telah terjadi akulturasi antara ajaran Al-Qur’an dengan budaya masyarakat setempat.
{"title":"UNDERSTANDING HADRAH ART AS THE LIVING AL-QUR’AN: THE ORIGIN, PERFORMANCE AND WORLDVIEW","authors":"Agustin Iswanto","doi":"10.18860/el.v21i2.7296","DOIUrl":"https://doi.org/10.18860/el.v21i2.7296","url":null,"abstract":"This article explores hadrah art in Lampung. Hadrah art actually becomes the most played religious music art among Indonesian Muslim in various areas. It focuses on the doctrinal basis of hadrah believed by Indonesian Muslim. By explaining the origin of the hadrah, its performances, tools and poems sung, with the living Qur’an concepts and interpretivism perspective, I found that hadrah is usually performed in religious rituals, then it is always contextual and connotative. Hadrah for Indonesian Muslim can be understood as the living Qur’an phenomenon because the underlying doctrine is shalawat from the Qur’an. As one of the phenomena of the living Qur’an, hadrah group, essentially, is reciting poems praising Allah and the Prophet of Muhammad, and they believe that it is as a command of the Qur’an. Thus, there has been acculturation between the teachings of the Qur’an with the local culture of society. Artikel ini membahas tentang seni hadrah di Lampung. Seni hadrah sebenarnya menjadi seni musik religius yang paling banyak dimainkan di kalangan Muslim Indonesia di berbagai wilayah. Artikel ini fokus pada dasar doktrinal hadrah yang diyakini oleh Muslim Indonesia. Dengan menjelaskan asal mula hadrah, pertunjukannya, alat-alatnya dan puisi-puisinya yang dinyanyikan, dengan menggunakan kerangka konsep Al-Qur’an yang hidup dan perspektif interpretivisme, terungkap bahwa hadrah biasanya dilakukan dalam ritual keagamaan, lalu selalu bersifat kontekstual dan konotatif. Hadrah bagi Muslim Indonesia dapat dipahami sebagai fenomena Al-Qur’an yang hidup, karena doktrin yang melandasinya adalah shalawat dari Al-Qur’an. Sebagai salah satu fenomena dari Al-Qur’an yang hidup, kelompok hadrah, pada dasarnya, melantunkan puisi yang memuji Allah dan Nabi Muhammad, dan mereka percaya bahwa itu adalah sebagai perintah Al-Qur’an. Dengan demikian, telah terjadi akulturasi antara ajaran Al-Qur’an dengan budaya masyarakat setempat.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47899678","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}
Cultural and religious values of life for the people in South Tapanuli form the perspective of philosophy and various local wisdom. One of the principles they hold strongly is known as 3H they are; hamoraon (character and wealth), hagabeon (successful offspring) and hasangapon (influential and respectable). This research focused on how the 3H principles strongly encourage parents to provide knowledge for the future preparation of their children. Muslim communities are fanatics in religion, meanwhile the most dominant value in giving encouragement to school is not religious teachings, since religion is only a supporting factor of learning (Q.S. 58:11), and the cultural view of 3H is as the basis of the education. It was carried out by in-depth interview techniques with a sociological approach to respondents who were intentionally searched and determined, and the parents or families who were relatively successful in school and in changing lives, and also respectable in the community. It is found that the community is firmed with the 3H value, in which parents were tireless, even sacrificing everything so that their children succeed in enjoying welfare, prosperity and living respect. Nilai-nilai budaya dan agama bagi masyarakat di Tapanuli Selatan membentuk perspektif filsafat dan berbagai kearifan lokal. Salah satu prinsip yang mereka pegang dengan kuat yaitu yang dikenal sebagai 3H; hamoraon (karakter dan kekayaan), hagabeon (keturunan sukses) dan hasangapon (berpengaruh dan terhormat). Penelitian ini berfokus pada seberapa kuat prinsip 3H mendorong orang tua untuk memberikan pengetahuan bagi persiapan masa depan anak-anak mereka. Komunitas Muslim fanatik dalam agama, sedangkan nilai yang paling dominan dalam memberikan dorongan kepada sekolah bukanlah ajaran agama, karena agama hanya merupakan faktor pendukung pembelajaran (Q.S. 58:11), dan pandangan budaya 3H adalah sebagai dasar pendidikan. Penelitian ini menggunakan teknik wawancara mendalam dengan pendekatan sosiologis kepada responden yang dipilih dan ditentukan, serta melibatkan orang tua atau keluarga yang relatif sukses dalam pendidikan dan dalam mengubah kehidupan, juga dihormati di masyarakat. Ditemukan bahwa masyarakat teguh dengan nilai 3H, di mana orang tua tidak kenal lelah, bahkan mengorbankan segalanya sehingga anak-anak berhasil berhasil menikmati kesejahteraan, kemakmuran dan penghormatan hidup.
南塔巴努里人民的生活文化和宗教价值构成了哲学和各种地方智慧的视角。它们强烈坚持的一个原则是3H;Hamoraon(性格和财富)，hagabeon(成功的后代)和hasangapon(有影响力和受人尊敬)。这项研究的重点是3H原则如何强烈鼓励父母为孩子的未来准备提供知识。穆斯林社区是宗教的狂热分子，同时，鼓励学校的最主要价值不是宗教教义，因为宗教只是学习的辅助因素(古兰经58:11)，3H的文化观是作为教育的基础。它是通过深度访谈技术和社会学方法进行的，受访者是有意寻找和确定的，以及在学校和改变生活中相对成功的父母或家庭，在社区中也受人尊敬。我们发现，这个社区的3H价值观是坚定的，父母不知疲倦，甚至牺牲一切，让他们的孩子成功地享受福利，繁荣和生活的尊重。Nilai-nilai budaya dan agama bagi masyarakat di Tapanuli Selatan membentuk perspetifat dan berbagai kearifan local。Salah satu prinsip yang mereka pegang dengan kuat yitu yang dikenal sebagai 3H;Hamoraon (karakter Dan kekayaan)， hagabeon (keturunan sukses) Dan hasangapon (berpengaruh Dan terhormat)。penpentitian是一个特别行政区，它是一个特别行政区，它是一个特别行政区，它是一个特别行政区，它是一个特别行政区。komununas穆斯林fanatik dalam agama, sedangkan nilai yang paling dominan dalam memberikkan dorongan kepaada sekolah bukanlah ajaran agama, karena agama hanya merupakan faktor pendukung pembelajan(古兰经58:11)，dan pandangan budaya 3H adalah sebagai dasar pendidikan。Penelitian ini menggunakan teknik wawancara mendalam dengan pendekatan生理学kepada响应yang dipilih dan ditentukan, serta melibatkan orang tua atau keluarga yang亲戚sukses dalam pendidikan dan dalam mengubah kehidupan, juga dihormati di masyarakat。diemukan bahwa masyarakat teguh dengan nilai 3H, dimana orang tua tidak kenal lelah, bakan mengorbankan segalanya sehinga anak-anak berhasil berhasil menikmati kesejahteraan, kemakmuran dan penghormatan hidup。
{"title":"HAMORAON, HAGABEON & HASANGAPON AS THE BASIC PHILOSOPHY IN EDUCATING CHILDREN","authors":"Irwan Saleh Dalimunthe, Agus Salim Lubis","doi":"10.18860/el.v21i2.6683","DOIUrl":"https://doi.org/10.18860/el.v21i2.6683","url":null,"abstract":"Cultural and religious values of life for the people in South Tapanuli form the perspective of philosophy and various local wisdom. One of the principles they hold strongly is known as 3H they are; hamoraon (character and wealth), hagabeon (successful offspring) and hasangapon (influential and respectable). This research focused on how the 3H principles strongly encourage parents to provide knowledge for the future preparation of their children. Muslim communities are fanatics in religion, meanwhile the most dominant value in giving encouragement to school is not religious teachings, since religion is only a supporting factor of learning (Q.S. 58:11), and the cultural view of 3H is as the basis of the education. It was carried out by in-depth interview techniques with a sociological approach to respondents who were intentionally searched and determined, and the parents or families who were relatively successful in school and in changing lives, and also respectable in the community. It is found that the community is firmed with the 3H value, in which parents were tireless, even sacrificing everything so that their children succeed in enjoying welfare, prosperity and living respect. Nilai-nilai budaya dan agama bagi masyarakat di Tapanuli Selatan membentuk perspektif filsafat dan berbagai kearifan lokal. Salah satu prinsip yang mereka pegang dengan kuat yaitu yang dikenal sebagai 3H; hamoraon (karakter dan kekayaan), hagabeon (keturunan sukses) dan hasangapon (berpengaruh dan terhormat). Penelitian ini berfokus pada seberapa kuat prinsip 3H mendorong orang tua untuk memberikan pengetahuan bagi persiapan masa depan anak-anak mereka. Komunitas Muslim fanatik dalam agama, sedangkan nilai yang paling dominan dalam memberikan dorongan kepada sekolah bukanlah ajaran agama, karena agama hanya merupakan faktor pendukung pembelajaran (Q.S. 58:11), dan pandangan budaya 3H adalah sebagai dasar pendidikan. Penelitian ini menggunakan teknik wawancara mendalam dengan pendekatan sosiologis kepada responden yang dipilih dan ditentukan, serta melibatkan orang tua atau keluarga yang relatif sukses dalam pendidikan dan dalam mengubah kehidupan, juga dihormati di masyarakat. Ditemukan bahwa masyarakat teguh dengan nilai 3H, di mana orang tua tidak kenal lelah, bahkan mengorbankan segalanya sehingga anak-anak berhasil berhasil menikmati kesejahteraan, kemakmuran dan penghormatan hidup.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48561764","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 paper aims to examine the development of spirituality that is traversed through the grave pilgrimage tradition by utilizing symbolic interactionist theory, religious and cultural theory, and spiritual intelligence theory. This study wanted to reveal the process and impact of a person’s spiritual change after carrying out the tradition of pilgrimage in the Tomb of Shaykh Syamsuddin al-Wasil, Kediri city. The results of this study show that first, spiritual process of pilgrims starts from the reason for making the tomb of Shaykh Syamsuddin Al-Wasil, Kediri city as an object of spiritual education, namely a media reminder for pilgrims, efforts to approach pilgrims to Allah, and as a place of prayer. The spiritual process itself is divided into three stages, namely; (1) pre-pilgrimage by purifying with ablution, (2) the stage of pilgrimage begins with tawasul on special people, reading the Qur’an, reading tahlil and finally reading the do’a, (3) after the pilgrimage by doing shodaqoh. Second, in terms of spiritual changes in the pilgrim’s self, namely; (1) inner changes such as calmness of heart and feeling holy heart, (2) changes in the end like feeling in living life more diligently and zealously, feeling lazy disappears, and pilgrims can control emotions. Tulisan ini bertujuan untuk mengkaji pengembangan spiritualitas yang dilalui dengan cara tradisi ziarah kubur dengan memanfaatkan teori interaksionis simbolis, teori agama dan budaya, serta teori kecerdasan spiritual. Penelitian ini mengungkap proses dan dampak perubahan spiritual sesorang setelah melakukan tradisi ziarah di Makam Syaikh Syamsuddin al-Wasil kota Kediri. Hasil penelitian ini menemukan bahwa; pertama proses spiritual peziarah bermula dari alasan menjadikan makam Syaikh Syamsuddin Al-Wasil Kota Kediri sebagai objek pendidikan spiritual yakni, media pengingat bagi peziarah, upaya mendekatan peziarah pada Allah, dan sebagai tempat berdo’a. Proses spiritual sendiri dibagi menjadi tiga tahap yakni; (1) pra ziarah dengan melakukan penyucian dengan berwudhu, (2) tahap ziarah dimulai dengan bertawasul pada orang-orang khusus, membaca al-Qur’an, membaca tahlil dan terakhir membaca do’a, (3) pasca ziarah dengan melakukan shodaqoh. Kedua, segi perubahan spiritual yang terjadi pada diri peziarah yakni; (1) perubahan secara batin seperti ketenangan hati dan merasa hati menjadi bersih, (2) perubahan secara dhohir seperti merasa dalam menjalani hidup semakin rajin dan bersemangat, rasa malas menghilang, dan peziarah dapat mengontrol emosi.
本文旨在运用象征互动理论、宗教文化理论和精神智力理论，考察朝圣传统中精神的发展。本研究旨在揭示一个人在凯迪里市Shaykh Syamsuddin al-Wasil墓进行朝圣传统后的精神变化过程和影响。本研究的结果表明，首先，朝圣者的精神过程始于将凯迪里市Shaykh Syamsuddin Al Wasil墓作为精神教育对象的原因，即对朝圣者的媒体提醒、向真主接近朝圣者的努力以及作为祈祷场所。精神过程本身分为三个阶段，即：（1） 朝圣前通过沐浴净化，（2）朝圣阶段从对特殊人群的塔瓦苏尔开始，阅读《古兰经》，阅读《塔赫利尔》，最后阅读《多阿》，（3）朝圣后通过做shodachoh。第二，在精神变化方面，朝圣者的自我，即；（1） 内心的变化，如内心的平静和感觉神圣的心，（2）最终的变化，就像生活中的感觉更加勤奋和热情，懒惰的感觉消失了，朝圣者可以控制情绪。本文的目的是通过使用象征互动理论、宗教和文化理论以及精神智力理论的埋葬期刊传统来研究精神的发展。本研究揭示了在赛尔夫城的Syaikh Syamsuddin al-Wasil墓进行朝圣传统后，人们精神变化的过程和影响。这项研究的结果发现：；精神朝圣的第一个过程始于使Syaikh Syamsuddin Al Wasil的墓地成为精神教育的对象，即媒体提醒朝圣，试图接近上帝的朝圣，并将其作为祈祷的场所。精神过程本身分为三个阶段，即：；（1） 朝圣前的纯洁，（2）朝圣前以特殊人群的关怀开始，背诵《古兰经》，背诵卷轴和背诵卷轴，（3）朝圣后以祈祷开始。其次，节日本身所发生的精神变化的角度是：（1） 轻微的变化，比如内心的平静和心灵的纯洁，（2）轻微的变化——比如生活中的感觉变得更加僵硬和兴奋，不适的感觉消失，朝圣可以控制情绪。
{"title":"SPIRITUAL EDUCATION THROUGH ZIARAH TRADITION IN SYAIKH SYAMSUDDIN AL-WASIL TOWN KEDIRI CITY","authors":"M. A. A. S. Mahzumi, A. Fuad","doi":"10.18860/el.v21i2.7030","DOIUrl":"https://doi.org/10.18860/el.v21i2.7030","url":null,"abstract":"This paper aims to examine the development of spirituality that is traversed through the grave pilgrimage tradition by utilizing symbolic interactionist theory, religious and cultural theory, and spiritual intelligence theory. This study wanted to reveal the process and impact of a person’s spiritual change after carrying out the tradition of pilgrimage in the Tomb of Shaykh Syamsuddin al-Wasil, Kediri city. The results of this study show that first, spiritual process of pilgrims starts from the reason for making the tomb of Shaykh Syamsuddin Al-Wasil, Kediri city as an object of spiritual education, namely a media reminder for pilgrims, efforts to approach pilgrims to Allah, and as a place of prayer. The spiritual process itself is divided into three stages, namely; (1) pre-pilgrimage by purifying with ablution, (2) the stage of pilgrimage begins with tawasul on special people, reading the Qur’an, reading tahlil and finally reading the do’a, (3) after the pilgrimage by doing shodaqoh. Second, in terms of spiritual changes in the pilgrim’s self, namely; (1) inner changes such as calmness of heart and feeling holy heart, (2) changes in the end like feeling in living life more diligently and zealously, feeling lazy disappears, and pilgrims can control emotions. Tulisan ini bertujuan untuk mengkaji pengembangan spiritualitas yang dilalui dengan cara tradisi ziarah kubur dengan memanfaatkan teori interaksionis simbolis, teori agama dan budaya, serta teori kecerdasan spiritual. Penelitian ini mengungkap proses dan dampak perubahan spiritual sesorang setelah melakukan tradisi ziarah di Makam Syaikh Syamsuddin al-Wasil kota Kediri. Hasil penelitian ini menemukan bahwa; pertama proses spiritual peziarah bermula dari alasan menjadikan makam Syaikh Syamsuddin Al-Wasil Kota Kediri sebagai objek pendidikan spiritual yakni, media pengingat bagi peziarah, upaya mendekatan peziarah pada Allah, dan sebagai tempat berdo’a. Proses spiritual sendiri dibagi menjadi tiga tahap yakni; (1) pra ziarah dengan melakukan penyucian dengan berwudhu, (2) tahap ziarah dimulai dengan bertawasul pada orang-orang khusus, membaca al-Qur’an, membaca tahlil dan terakhir membaca do’a, (3) pasca ziarah dengan melakukan shodaqoh. Kedua, segi perubahan spiritual yang terjadi pada diri peziarah yakni; (1) perubahan secara batin seperti ketenangan hati dan merasa hati menjadi bersih, (2) perubahan secara dhohir seperti merasa dalam menjalani hidup semakin rajin dan bersemangat, rasa malas menghilang, dan peziarah dapat mengontrol emosi.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48884189","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}
In the context of its activities, since the NU Muslimat was established, it was almost all the archipelago had the same activities called religious activities, which included (1) manaqiban (2) dibaan, (3) reboan, (3) Muslimat Hajj Association and, (4) recitations with themes around the pillars of Islam. But there is a phenomenon of shifting understanding of the elite and NU Muslimat members to the themes of recitation and the movement of political da’wah, especially at the place where the research was conducted. The activities at NU Muslimat carried out not only as a routine activity of the Muslim community but also for the wider role of the NU Muslimat in general and its members to occupy strategic positions in the government or legislative members. From the above phenomena, the objectives of this study are to understand the culture and political understanding of NU Muslimat citizens in East Java. This research was conducted using a qualitative approach. Data collection uses observation, interviews, and documents. Data analysis was carried out using the Interactive Analysis Model of Miles, et al. Dalam konteks kegiatannya, sejak Muslimat NU didirikan memiliki kegiatan yang sama yang disebut kegiatan keagamaan, yang meliputi (1) manaqiban (2) dibaan, (3) reboan, (3) Ikatan Haji Muslimat , (4) kegiatan pengajian dengan tema seputar rukun Islam. Tetapi ada fenomena pergeseran pemahaman elit dan anggota Muslim NU dari kegiatan-kegiatan di atas ke tema-tema gerakan dakwah politik, terutama di tempat di mana penelitian dilakukan. Kegiatan-kegiatan Muslimat NU yang telah dilakukan tidak hanya sebagai kegiatan rutin, tetapi untuk peran yang lebih luas dari Muslimat NU pada umumnya dan anggotanya untuk menduduki posisi strategis di pemerintahan atau anggota legislatif. Dari fenomena di atas, tujuan dari penelitian ini adalah sebagai berikut: untuk memahami budaya dan pemahaman politik pada warga Muslimat NU di Jawa Timur. Penelitian ini dilakukan dengan menggunakan pendekatan kualitatif. Pengumpulan data menggunakan observasi, wawancara, dan dokumen. Analisis data dilakukan dengan menggunakan Model Analisis Interaktif Miles, Hubermen, Saldhana.
在其活动的背景下，自从NU穆斯林成立以来，几乎所有群岛都有相同的宗教活动，其中包括(1)manaqiban (2) dibaan， (3) reboan，(3)穆斯林朝觐协会，(4)围绕伊斯兰教支柱的主题背诵。但有一种现象是，对精英和NU穆斯林成员的理解转向了背诵和政治达瓦运动的主题，尤其是在进行研究的地方。穆斯林大学的活动不仅是穆斯林社区的日常活动，而且是为了使穆斯林大学发挥更广泛的作用，并使其成员在政府或立法机构中占据战略地位。通过上述现象，本研究的目的是了解东爪哇NU穆斯林公民的文化和政治理解。本研究采用定性方法进行。数据收集使用观察、访谈和文件。数据分析采用Miles等的交互分析模型。Dalam konteks kegiatannya, sejak Muslimat NU didirikan memiliki kegiatan yang sama yang disebut kegiatan keagamaan, yang meliputi (1) manaqiban (2) dibaan， (3) reboan， (3) Ikatan Haji muslim， (4) kegiatan pengajian dengan tema seputar rukun Islam。Tetapi - ada现象pergeseran pemahaman精英dananggota穆斯林NU dari kegiatan-kegiatan - diakawa politik, terutama di tempat di mana penelitian dilakukan。kegiatan -kegiatan Muslimat NU yang telah dilakukan tidak sebagai kegiatan rutin, tetapi untuk peran yang lebii luas dari Muslimat NU pada umumnya dananggotanya untuk menduduki可能的战略，以建立一个新的立法机构。达里现象和数据，图juan达里penelitian ini adalah sebagai berikut: untuk memahami budaya和pemahaman政治，帕达里warga穆斯林NU di爪哇帖木儿。Penelitian ini dilakukan dengan menggunakan pendekatan质量。彭普兰资料，孟古纳坎观测站，瓦万卡拉，丹多库门。分析数据dilakukan dengan menggunakan模型分析Interaktif Miles, Hubermen, Saldhana。
{"title":"UNDERSTANDING OF POLITICAL CULTURE IN CITIZEN OF MUSLIMAT NU IN EAST JAVA","authors":"Ishomuddin Ishomuddin","doi":"10.18860/el.v21i2.7398","DOIUrl":"https://doi.org/10.18860/el.v21i2.7398","url":null,"abstract":"In the context of its activities, since the NU Muslimat was established, it was almost all the archipelago had the same activities called religious activities, which included (1) manaqiban (2) dibaan, (3) reboan, (3) Muslimat Hajj Association and, (4) recitations with themes around the pillars of Islam. But there is a phenomenon of shifting understanding of the elite and NU Muslimat members to the themes of recitation and the movement of political da’wah, especially at the place where the research was conducted. The activities at NU Muslimat carried out not only as a routine activity of the Muslim community but also for the wider role of the NU Muslimat in general and its members to occupy strategic positions in the government or legislative members. From the above phenomena, the objectives of this study are to understand the culture and political understanding of NU Muslimat citizens in East Java. This research was conducted using a qualitative approach. Data collection uses observation, interviews, and documents. Data analysis was carried out using the Interactive Analysis Model of Miles, et al. Dalam konteks kegiatannya, sejak Muslimat NU didirikan memiliki kegiatan yang sama yang disebut kegiatan keagamaan, yang meliputi (1) manaqiban (2) dibaan, (3) reboan, (3) Ikatan Haji Muslimat , (4) kegiatan pengajian dengan tema seputar rukun Islam. Tetapi ada fenomena pergeseran pemahaman elit dan anggota Muslim NU dari kegiatan-kegiatan di atas ke tema-tema gerakan dakwah politik, terutama di tempat di mana penelitian dilakukan. Kegiatan-kegiatan Muslimat NU yang telah dilakukan tidak hanya sebagai kegiatan rutin, tetapi untuk peran yang lebih luas dari Muslimat NU pada umumnya dan anggotanya untuk menduduki posisi strategis di pemerintahan atau anggota legislatif. Dari fenomena di atas, tujuan dari penelitian ini adalah sebagai berikut: untuk memahami budaya dan pemahaman politik pada warga Muslimat NU di Jawa Timur. Penelitian ini dilakukan dengan menggunakan pendekatan kualitatif. Pengumpulan data menggunakan observasi, wawancara, dan dokumen. Analisis data dilakukan dengan menggunakan Model Analisis Interaktif Miles, Hubermen, Saldhana.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44637444","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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