Media sosial merupakan penanda dari hadirnya industri informasi 4.0, di saat informasi menjadi pusat perhatian khalayak yang saling bertukar satu sama lain dengan pola asimetris. Kehadiran media sosial telah meruntuhkan penguasaan dan pengendalian komunikasi massa. Kehadiran media sosial sebagai konsekuensi kemajuan komunikasi yang ditopang oleh kecanggihan teknologi informasi sangat memerlukan intervensi moral. Media sosial tidak hanya menjadi ruang dakwah namun juga fungsi ukhuwah, yang satu sama lain dapat membangun jalinan yang dapat saling memberikan manfaat bagi kehidupan, karena sebaik-baiknya manusia adalah bermanfaat bagi manusia lainnya. Keterampilan komunikasi Islam sangat fundamental dibutuhkan pada komunikasi di media sosial. Upaya ini dapat dimulai dilakukan pada lingkungan komunikasi inti antara lain keluarga, saudara, dan lingkungan sekitar. Selain itu, prinsip Pendidikan komunikasi Islam perlu ditanamkan sejak dini sehingga akan terbentuk resiliensi, kemampuan manusia mengelola dan menghadapi gejolak arus informasi. Penelitian ini menggunakan metode kualitatif diskriptif dengan memaparkan persoalan dan berharap mampu menyelesaikan serta memberi solusi terhadap persoalan-persoalan yang berkaitan dengan fenomena komunikasi di media sosial.
{"title":"Menciptakan Komunikasi Media Sosial yang Beradab","authors":"Sandi Ibrahim Abdullah","doi":"10.24952/hik.v16i1.4476","DOIUrl":"https://doi.org/10.24952/hik.v16i1.4476","url":null,"abstract":"Media sosial merupakan penanda dari hadirnya industri informasi 4.0, di saat informasi menjadi pusat perhatian khalayak yang saling bertukar satu sama lain dengan pola asimetris. Kehadiran media sosial telah meruntuhkan penguasaan dan pengendalian komunikasi massa. Kehadiran media sosial sebagai konsekuensi kemajuan komunikasi yang ditopang oleh kecanggihan teknologi informasi sangat memerlukan intervensi moral. Media sosial tidak hanya menjadi ruang dakwah namun juga fungsi ukhuwah, yang satu sama lain dapat membangun jalinan yang dapat saling memberikan manfaat bagi kehidupan, karena sebaik-baiknya manusia adalah bermanfaat bagi manusia lainnya. Keterampilan komunikasi Islam sangat fundamental dibutuhkan pada komunikasi di media sosial. Upaya ini dapat dimulai dilakukan pada lingkungan komunikasi inti antara lain keluarga, saudara, dan lingkungan sekitar. Selain itu, prinsip Pendidikan komunikasi Islam perlu ditanamkan sejak dini sehingga akan terbentuk resiliensi, kemampuan manusia mengelola dan menghadapi gejolak arus informasi. Penelitian ini menggunakan metode kualitatif diskriptif dengan memaparkan persoalan dan berharap mampu menyelesaikan serta memberi solusi terhadap persoalan-persoalan yang berkaitan dengan fenomena komunikasi di media sosial.","PeriodicalId":32063,"journal":{"name":"Hikmah Jurnal Pendidikan Islam","volume":"518 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77157757","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}
The TikTok application is a short video provider platform that is being loved by millennials from all walks of life, including students. Students who are generally aged 18 to 25 years are the younger generation who should have full responsibility for their lives. He must be able to distinguish between what is good and what is bad, what he needs and what he doesn't need, and what is useful for him and what is not. Departing from this, the authors want to know the effect of using the Tiktok platform in terms of Islamic da'wah to Muslim students at UPI. The research approach uses a qualitative approach by using an online questionnaire method with a random sample with the condition that the respondents must be UPI students and are Muslim. The questionnaire was filled out by 50 respondents with the results that the average respondent knew the Tiktok application and used it as entertainment for them and saw the da'wah messages conveyed through Tiktok. The content creator of da'wah who often fyp on Tiktok the respondents are Ustad Hanan Attaki. The use of the Tiktok application is considered quite influential as a medium of propaganda among UPI Muslim students.
{"title":"Pengaruh Penggunaan Aplikasi Tiktok Sebagai Media Dakwah di Kalangan Mahasiswa Muslim UPI","authors":"M. Parhan","doi":"10.24952/hik.v16i1.4537","DOIUrl":"https://doi.org/10.24952/hik.v16i1.4537","url":null,"abstract":"The TikTok application is a short video provider platform that is being loved by millennials from all walks of life, including students. Students who are generally aged 18 to 25 years are the younger generation who should have full responsibility for their lives. He must be able to distinguish between what is good and what is bad, what he needs and what he doesn't need, and what is useful for him and what is not. Departing from this, the authors want to know the effect of using the Tiktok platform in terms of Islamic da'wah to Muslim students at UPI. The research approach uses a qualitative approach by using an online questionnaire method with a random sample with the condition that the respondents must be UPI students and are Muslim. The questionnaire was filled out by 50 respondents with the results that the average respondent knew the Tiktok application and used it as entertainment for them and saw the da'wah messages conveyed through Tiktok. The content creator of da'wah who often fyp on Tiktok the respondents are Ustad Hanan Attaki. The use of the Tiktok application is considered quite influential as a medium of propaganda among UPI Muslim students. ","PeriodicalId":32063,"journal":{"name":"Hikmah Jurnal Pendidikan Islam","volume":"36 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73010427","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}
AbstractThis study aims to describe the da'wah strategy of the Islamic Youth at the Al Huda Mosque in Depok City in introducing a less-waste lifestyle. Less waste is a philosophy that is used as a lifestyle, which in practice aims to reduce waste as much as possible. The research method in this study uses qualitative research methods with descriptive data analysis techniques. The data sources were obtained through interviews, observation and documentation. The results of this study indicate that the da'wah strategy used by the Islamic Youth of the Al Huda Mosque in Depok City in introducing the less waste lifestyle is using a form of sentimental strategy (al-manhaj al-athifi) and sensory strategy (al-manhaj al-hissi). The sentimental strategy used is to disseminate information about environmental issues, such as the dangers or bad effects of plastic waste. Meanwhile, the sensory strategy used was to provide supporting facilities and familiarize the congregation to always carry a tumbler.Keywords: Strategy, da’wah, less wasteAbstrakPenelitian ini bertujuan untuk mendeskripsikan strategi dakwah Remaja Islam Masjid Al Huda Kota Depok dalam memperkenalkan gaya hidup less waste. Less waste merupakan sebuah filosofi yang dijadikan sebagai gaya hidup, yang pada praktiknya bertujuan mengurangi sampah sebisa mungkin. Metode penelitian dalam penelitian ini menggunakan metode penelitian kualitatif dengan teknik analisis data deskriptif. Adapun sumber data didapat melalui wawancara, observasi dan dokumentasi. Hasil penelitian ini menunjukkan bahwa strategi dakwah yang digunakan oleh Remaja Islam Masjid Al Huda Kota Depok dalam memperkenalkan gaya hidup less waste adalah menggunakan bentuk strategi sentimental (al-manhaj al-athifi) dan strategi indrawi (al-manhaj al-hissi). Adapun strategi sentimental yang digunakan ialah dengan menyebarkan informasi seputar isu lingkungan, seperti tentang bahaya atau dampak buruk sampah plastik. Sedangkan strategi indrawi yang digunakan yaitu dengan menyediakan fasilitas-fasilitas yang mendukung, serta membiasakan jemaah untuk selalu membawa tumbler. Kata kunci: Strategi, dakwah, less waste
摘要本研究旨在描述德波市胡达清真寺的伊斯兰青年在引入少浪费生活方式方面的“达瓦”策略。“少浪费”是一种生活方式的理念，它在实践中旨在尽可能减少浪费。本研究的研究方法采用定性研究方法和描述性数据分析技术。数据来源是通过访谈、观察和记录获得的。本研究结果表明，Depok市Al Huda清真寺的伊斯兰青年在引入少浪费生活方式时使用的da'wah策略是使用一种情感策略(Al -manhaj Al -athifi)和感官策略(Al -manhaj Al -hissi)。所使用的情感策略是传播有关环境问题的信息，例如塑料废物的危险或不良影响。同时，感官策略是提供辅助设施，并使会众熟悉随身携带的玻璃杯。摘要penelitian ini bertujuan untuk mendeskripsikan Strategy dakwah Remaja Islam Masjid Al Huda Kota Depok dalam memperkenalkan gaya hidup less waste。少浪费，少浪费，少浪费，少浪费，少浪费，少浪费，少浪费。方法penpenelitian, dalam penpenelitian, mongunakan，方法penpenelitian定性，dengan技术分析数据说明。自适应数量的数据，以适应气象、观测和文献。Hasil penelitian ini menunjukkan bahwa strategi dakwah yang digunakan oleh Remaja Islam Masjid Al Huda Kota Depok dalam成员kenalkan gaya hidup少浪费adalah menggunakan bentuk strategy i sentimental (Al -manhaj Al -athifi) dan strategi indrawi (Al -manhaj Al -hissi)。适应战略，感伤，阳，阳，登，门，巴，信息，部门，是灵昆，部门，唐，巴，巴，布，桑，塑料。世党党战略在杨门杜坤的领导下，在他的领导下，在他的领导下，在他的领导下，在他的领导下，在他的领导下，在他的领导下，在他的领导下。Kata kunci:战略，dakwah，减少浪费
{"title":"Strategi Dakwah Remaja Islam Masjid Al Huda Kota Depok Dalam Memperkenalkan Gaya Hidup Less Waste","authors":"Almira Manda Safira","doi":"10.24952/hik.v16i1.3622","DOIUrl":"https://doi.org/10.24952/hik.v16i1.3622","url":null,"abstract":"AbstractThis study aims to describe the da'wah strategy of the Islamic Youth at the Al Huda Mosque in Depok City in introducing a less-waste lifestyle. Less waste is a philosophy that is used as a lifestyle, which in practice aims to reduce waste as much as possible. The research method in this study uses qualitative research methods with descriptive data analysis techniques. The data sources were obtained through interviews, observation and documentation. The results of this study indicate that the da'wah strategy used by the Islamic Youth of the Al Huda Mosque in Depok City in introducing the less waste lifestyle is using a form of sentimental strategy (al-manhaj al-athifi) and sensory strategy (al-manhaj al-hissi). The sentimental strategy used is to disseminate information about environmental issues, such as the dangers or bad effects of plastic waste. Meanwhile, the sensory strategy used was to provide supporting facilities and familiarize the congregation to always carry a tumbler.Keywords: Strategy, da’wah, less wasteAbstrakPenelitian ini bertujuan untuk mendeskripsikan strategi dakwah Remaja Islam Masjid Al Huda Kota Depok dalam memperkenalkan gaya hidup less waste. Less waste merupakan sebuah filosofi yang dijadikan sebagai gaya hidup, yang pada praktiknya bertujuan mengurangi sampah sebisa mungkin. Metode penelitian dalam penelitian ini menggunakan metode penelitian kualitatif dengan teknik analisis data deskriptif. Adapun sumber data didapat melalui wawancara, observasi dan dokumentasi. Hasil penelitian ini menunjukkan bahwa strategi dakwah yang digunakan oleh Remaja Islam Masjid Al Huda Kota Depok dalam memperkenalkan gaya hidup less waste adalah menggunakan bentuk strategi sentimental (al-manhaj al-athifi) dan strategi indrawi (al-manhaj al-hissi). Adapun strategi sentimental yang digunakan ialah dengan menyebarkan informasi seputar isu lingkungan, seperti tentang bahaya atau dampak buruk sampah plastik. Sedangkan strategi indrawi yang digunakan yaitu dengan menyediakan fasilitas-fasilitas yang mendukung, serta membiasakan jemaah untuk selalu membawa tumbler. Kata kunci: Strategi, dakwah, less waste","PeriodicalId":32063,"journal":{"name":"Hikmah Jurnal Pendidikan Islam","volume":"16 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74680209","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}
The world of cinema has developed rapidly. Various types of films have been produced, and shown on TV media, Social Media and other applications such as WeTv, Iflix, etc. With the development of the film world, it can also be used as a medium for preaching. With da'wah through films whose message can be taken through behavior, his words can also be used as changes for the better. As in this Ustad Millenial film which describes everyday life. In this film tells about love, life, and also about religion in everyday life. This study aims to determine the message of da'wah in the film Ustad Millenial. The author is interested in studying this research because this film is interesting to serve as an example of da'wah in film media. The methodology that the author uses is a qualitative research methodology, with the method of da’wah bil lisan. The research data was obtained from the observation of the Ustad Millenial film epsd 1-20 and then took a scene that contained the message of his da'wah.
{"title":"Pesan Dakwah Dalam Film Ustad Milenial Terhadap Masyarakat Perkotaan","authors":"Fuad Dakwah Uinsatu","doi":"10.24952/hik.v16i1.5212","DOIUrl":"https://doi.org/10.24952/hik.v16i1.5212","url":null,"abstract":"The world of cinema has developed rapidly. Various types of films have been produced, and shown on TV media, Social Media and other applications such as WeTv, Iflix, etc. With the development of the film world, it can also be used as a medium for preaching. With da'wah through films whose message can be taken through behavior, his words can also be used as changes for the better. As in this Ustad Millenial film which describes everyday life. In this film tells about love, life, and also about religion in everyday life. This study aims to determine the message of da'wah in the film Ustad Millenial. The author is interested in studying this research because this film is interesting to serve as an example of da'wah in film media. The methodology that the author uses is a qualitative research methodology, with the method of da’wah bil lisan. The research data was obtained from the observation of the Ustad Millenial film epsd 1-20 and then took a scene that contained the message of his da'wah.","PeriodicalId":32063,"journal":{"name":"Hikmah Jurnal Pendidikan Islam","volume":"15 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74787361","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}
Islam sebagai agama yang paripurna mengatur seluruh aspek kehidupan manusia, tidak terkecuali dalam hal komunikasi. Etika komunikasi Islam sebagai pilar utama dalam berkomunikasi penting untuk dilatih dan diterapkan dalam berbagai perspektif kehidupan. Etika komunikasi Islam intrapersonal, interpersonal dan di dalam keluarga adalah beberapa perspektif yang penting dikuasai. Etika komunikasi yang sesuai ajaran Islam untuk masing-masing perspektif adalah bagian penting selanjutnya yang harus melekat didalamnya.
{"title":"Etika Komunikasi Islam dalam Berbagai Perspektif (Intrapersonal, Interpersonal dan Kelompok Kecil)","authors":"Taufik Rachman","doi":"10.24952/hik.v16i1.5599","DOIUrl":"https://doi.org/10.24952/hik.v16i1.5599","url":null,"abstract":"Islam sebagai agama yang paripurna mengatur seluruh aspek kehidupan manusia, tidak terkecuali dalam hal komunikasi. Etika komunikasi Islam sebagai pilar utama dalam berkomunikasi penting untuk dilatih dan diterapkan dalam berbagai perspektif kehidupan. Etika komunikasi Islam intrapersonal, interpersonal dan di dalam keluarga adalah beberapa perspektif yang penting dikuasai. Etika komunikasi yang sesuai ajaran Islam untuk masing-masing perspektif adalah bagian penting selanjutnya yang harus melekat didalamnya.","PeriodicalId":32063,"journal":{"name":"Hikmah Jurnal Pendidikan Islam","volume":"42 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81429456","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}
Penelitian ini bertujuan untuk mengetahui seberapa besar pengaruh Hallyu Wave terhadap komunikasi interpersonal santri. Lokasi dalam penelitian ini terdapat di Pondok Pesantren Darussalam Bangunsari kabupaten Ponorogo provinsi Jawa Timur. Penelitian ini bersifat eksplanatif kuantitatif, yaitu penelitian dengan menggunakan statistik inferensial untuk menguji hipotesis serta bertujuan menjelaskan korelasi antara dua variabel atau lebih. Dari jumlah populasi 100 santri putra dan putri telah diambil sampel 50 responden yang terdiri dari 4 laki-laki dan 46 perempuan. Teknik penentuan sampel yang digunakan adalah teknik sampel non random dan teknik sampel sengaja atau purposive sampling.Teknik pengumpulan data yang digunakan adalah kuesioner (angket). Sedangkan teknik analisis data menggunakan rumus Pearson Correlation (Product Moment), yaitu: Setelah dilakukan penelitian, maka diperoleh hasil bahwa pengaruh Hallyu Wave terhadap komunikasi interpersona santri adalah sedang, yaitu dengan nilai r = 0,670. Angka korelasi antara Hallyu Wave (X) dan komunikasi interpersonal (Y) tidak bernilai negatif, artinya terdapat korelasi positif diantara kedua variabel tersebut.Selanjutnya dilakukan uji t serta hasil menunjukkan bahwa t hitung lebih besar daripada t tabel dengan signifikansi 5 %, yaitu 6,26 2,011. Maka hipotesis alternatif diterima dan hipotesis nol ditolak. Sehingga memang terdapat ada pengaruh (korelasi yang signifikan) antara Hallyu Wave (X) dan komunikasi interpersonal (Y). Sedangkan sumbangsi Halyu Wave terhadap komunikasi interpersonal santri adalah KP = 0,670² x 100 % = 44,89 %. Artinya komunikasi interpersonal santri mendapat sumbangan dari Hallyu Wave sebesar 44,89 % dan 55,11 % disumbangkan oleh faktor lain.
{"title":"Pengaruh Hallyu Wave Terhadap Komunikasi Interpersonal Santri","authors":"Lina Amiliya","doi":"10.24952/hik.v16i1.5099","DOIUrl":"https://doi.org/10.24952/hik.v16i1.5099","url":null,"abstract":"Penelitian ini bertujuan untuk mengetahui seberapa besar pengaruh Hallyu Wave terhadap komunikasi interpersonal santri. Lokasi dalam penelitian ini terdapat di Pondok Pesantren Darussalam Bangunsari kabupaten Ponorogo provinsi Jawa Timur. Penelitian ini bersifat eksplanatif kuantitatif, yaitu penelitian dengan menggunakan statistik inferensial untuk menguji hipotesis serta bertujuan menjelaskan korelasi antara dua variabel atau lebih. Dari jumlah populasi 100 santri putra dan putri telah diambil sampel 50 responden yang terdiri dari 4 laki-laki dan 46 perempuan. Teknik penentuan sampel yang digunakan adalah teknik sampel non random dan teknik sampel sengaja atau purposive sampling.Teknik pengumpulan data yang digunakan adalah kuesioner (angket). Sedangkan teknik analisis data menggunakan rumus Pearson Correlation (Product Moment), yaitu: Setelah dilakukan penelitian, maka diperoleh hasil bahwa pengaruh Hallyu Wave terhadap komunikasi interpersona santri adalah sedang, yaitu dengan nilai r = 0,670. Angka korelasi antara Hallyu Wave (X) dan komunikasi interpersonal (Y) tidak bernilai negatif, artinya terdapat korelasi positif diantara kedua variabel tersebut.Selanjutnya dilakukan uji t serta hasil menunjukkan bahwa t hitung lebih besar daripada t tabel dengan signifikansi 5 %, yaitu 6,26 2,011. Maka hipotesis alternatif diterima dan hipotesis nol ditolak. Sehingga memang terdapat ada pengaruh (korelasi yang signifikan) antara Hallyu Wave (X) dan komunikasi interpersonal (Y). Sedangkan sumbangsi Halyu Wave terhadap komunikasi interpersonal santri adalah KP = 0,670² x 100 % = 44,89 %. Artinya komunikasi interpersonal santri mendapat sumbangan dari Hallyu Wave sebesar 44,89 % dan 55,11 % disumbangkan oleh faktor lain.","PeriodicalId":32063,"journal":{"name":"Hikmah Jurnal Pendidikan Islam","volume":"89 6 Pt 1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89406104","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 : 2022-06-30DOI: 10.20414/elhikmah.v16i1.6081
Nur Faizi
This paper aims to discuss the thoughts of Ahmad Dahlan about education and its relevance to contemporary Islamic education. The research method used in this paper is qualitative library research. This research includes a biographical study because it tries to conclude, analyze and make interpretations of the characters' thoughts. The results and discussion in this paper are that Ahmad Dahlan, as a reformer of Islamic Education, answered the challenges faced by Muslims in the form of the backwardness of the education system and the stagnation of Islamic understanding. During the time of Ahmad Dahlan, the condition of Muslims began to deviate from the sanctity and purity of Islamic teachings. Ahmad Dahlan's thoughts were motivated by his concern and anxiety about the situation and condition of Muslims drowning in stagnation of thought, ignorance, and backwardness at that time. The goal of Ahmad Dahlan's thought was to cleanse Islam from the influence of wrong teachings (heresy, superstition, and superstition), reform the Islamic education system, and improve the social life of Muslims. The relevance of Ahmad Dahlan in Islamic education today can be seen from the aspect of the goals of Islamic education.Keywords: Ahmad Dahlan, Education, religious, conservativeTulisan ini bertujuan untuk membahas pemikiran Ahmad Dahlan tentang pendidikan dan relevansinya dengan pendidikan Islam kontemporer. Metode penelitian yang digunakan dalam makalah ini adalah penelitian kepustakaan yang bersifat kualitatif. Penelitian ini termasuk penelitian biografi, karena mencoba menyimpulkan, menganalisis dan membuat interpretasi dari pemikiran para tokoh. Hasil dan pembahasan dalam tulisan ini adalah Ahmad Dahlan sebagai seorang pembaharu Pendidikan Islam menjawab tantangan yang dihadapi umat Islam berupa keterbelakangan sistem pendidikan dan stagnasi pemahaman Islam. Pada masa Ahmad Dahlan, kondisi umat Islam mulai menyimpang dari kesucian dan kemurnian ajaran Islam. Pemikiran Ahmad Dahlan dilatarbelakangi oleh keprihatinan dan kegelisahannya terhadap situasi dan kondisi umat Islam yang saat itu sedang tenggelam dalam stagnasi pemikiran, kebodohan dan keterbelakangan. Tujuan pemikiran Ahmad Dahlan adalah membersihkan Islam dari pengaruh ajaran sesat (bid'ah, tahayul dan tahayul), mereformasi sistem pendidikan Islam dan memperbaiki kehidupan sosial umat Islam. Relevansi Ahmad Dahlan dalam pendidikan Islam saat ini dapat dilihat dari aspek tujuan pendidikan Islam.
本文旨在探讨艾哈迈德·达赫兰的教育思想及其对当代伊斯兰教育的启示。本文采用的研究方法是定性图书馆研究。本研究包括传记研究，因为它试图总结、分析和解释人物的思想。本文的结果和讨论是，艾哈迈德·达赫兰作为伊斯兰教育的改革者，以教育制度的落后和伊斯兰认识的停滞的形式回答了穆斯林所面临的挑战。在艾哈迈德·达赫兰时期，穆斯林的状况开始偏离伊斯兰教义的神圣和纯洁。艾哈迈德·达赫兰的思想源于他对当时陷入思想停滞、无知和落后的穆斯林的处境和状况的关注和焦虑。艾哈迈德·达赫兰思想的目标是清除伊斯兰教的错误教义(异端、迷信和迷信)的影响，改革伊斯兰教的教育制度，改善穆斯林的社会生活。从伊斯兰教育的目标方面可以看出艾哈迈德·达赫兰在当今伊斯兰教育中的相关性。关键词:艾哈迈德·达赫兰，教育，宗教，保守主义伊斯兰教，伊斯兰教，伊斯兰教，伊斯兰教，伊斯兰教，伊斯兰教，伊斯兰教Metode penelitian yang digunakan dalam makalah ini adalah penelitian kepustakaan yang bersifat quality。Penelitian ini termasuk Penelitian传记，karena mencoba menypulkan, menganalysis和membuinterpretasi dari penikiran para toko。这句话的意思是:“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。”padadmasa Ahmad Dahlan, kondisi umat Islam mulai menyimpang dari kesucian dan kemurnian ajaran Islam。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。Tujuan pemikiran Ahmad Dahlan adalah成员sihkan Islam dari pengaruh ajaran sesat (bid'ah, tahayul dan tahayul)， merformasi system pendidikan Islam成员perbaiki kehidupan social umat Islam。Ahmad Dahlan dalam pendidikan Islam(伊斯兰教)
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Pub Date : 2022-06-30DOI: 10.20414/elhikmah.v16i1.6193
Diana Handayani
The purpose of this article is to discuss 1) the background to the passing of the Undang-Undang Pesantren (UU Pesantren [Islamic Boarding School Law]) no. 18 of 2019; 2) the implementation analysis of the UU Pesantren, and 3) the positive impact of the stipulation of the UU Pesantran. The type of method or approach used in writing this article is library research. The findings of this article state that the positive impacts of passing the Islamic Boarding School Law are: 1) providing recognition, affirmation, and facilitation; 2) graduates are equivalent to other formal education; 3) maintaining independence, and 4) having a large enough space and role in the field religious. As for the negative impacts, namely: 1) pesantren that do not have an establishment permit are not recognized and can be disbanded; 2) offend the authority of the Kyai; 3) this 'new' regulation does not seem to take into account the diversity of pesantren in Indonesia, and 4) is not transparent or open regarding funding.Keywords: Islamic Boarding School Law, Dynamics, and Global ChallengesTujuan artikel ini ialah untuk membahas 1) latar belakang disahkannya Undang-undang Pesantren No 18 Tahun 2019; 2) analisis implementasi dari UU Pesantren, dan 3) dampak ditetapkannya UU Pesantren tersebut. Jenis metode atau pendekatan yang digunakan dalam tulisan artikel ini adalah studi kepustakaan. Hasil temuan artikel ini menyebutkan bahwa dampak positif disahkannya UU Pesantren, yaitu: 1) pemberian pengakuan (rekognisi), afirmasi dan fasilitasi 2) lulusan setara dengan pendidikan formal lainnya, 3) menjaga independensi, 4) memiliki ruang dan peran yang cukup besar dala bidang keagamaan. Adapun dampak negatifnya, yaitu: 1) pesantren yang tidak memiliki izin pendirian tidak diakui dan dapat dibubarkan, 2) menyinggung otoritas Sang Kyai, 3) peraturan 'baru' ini nampak seperti tidak memperhitungkan keberagaman pesantren di Indonesia 4) tidak transparan atau terbuka mengenai pendanaan.
本文的目的是讨论1)Undang-Undang Pesantren (UU Pesantren[伊斯兰寄宿学校法])通过的背景;2019年第18号;2) UU pesanteren的实施分析，3)UU pesanteren规定的积极影响。在写作这篇文章中使用的方法或方法的类型是图书馆研究。本文的研究结果表明，通过伊斯兰寄宿学校法的积极影响是:1)提供认可、肯定和便利;2)毕业生与其他正规教育相当;3)保持独立性，4)在宗教领域有足够大的空间和作用。负面影响主要表现在:1)没有经营许可证的企业不被承认，可以解散;2)冒犯基耶权威的;3)这项“新”规定似乎没有考虑到印度尼西亚代表的多样性，4)在资金方面不透明或公开。关键词:伊斯兰寄宿制学校法、动态与全球挑战【关键词】伊斯兰寄宿制学校法、动态与全球挑战【关键词】伊斯兰教寄宿制学校法、动态与全球挑战【关键词】伊斯兰教寄宿制学校法、动态与全球挑战】2)分析实现了UU Pesantren; 3)分析实现了UU Pesantren;Jenis的方法是:分析、分析、分析、分析、分析、分析和分析。1) penberian pengakuan (rekognisi)， afirmasi dan fasilitasi 2) lulusan setara dengan pendidikan formal lainnya, 3) menjaga independensi, 4) memiliki ruang dan peran yang cuup besar dala bidang keagamaan。Adapun dampak negatiya, yitu: 1) pesantren yang tidak memiliki izin pendirian tidak diakui dan dapat dibubarkan, 2) menyinggung otoritas Sang Kyai, 3) peraturan 'baru ini nampak seperti tiak memperhitungkan keberagaman pesantren di Indonesia 4) tidak transparan atau terbuka mengenai pendanan。
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Pub Date : 2022-06-30DOI: 10.20414/elhikmah.v16i1.6066
Junaidin Junaidin
Implementation of learning is synonymous with design and planning, not suddenly and spontaneously. The purpose of this article is to discuss four learning theories, namely: behaviorism theory, information processing theory, situated learning theory, and constructivism theory and their implications for learning design and practice. The results of this article state that, first, the theory of behaviorism recognizes that learning is a response between stimulus and response, which then requires willingness, practice, and reinforcement effects on the part of students. Second, information processing theory shows that learning is not only a change in cognitive and information content, but also the internalization of information that is reflected in attitudes and behavior. Third, situated theory says that learning is a change in behavior that will be more meaningful if applied in everyday life or the real world (internalization). Fourth, constructivism theory emphasizes the construction of learned meanings so that they can be understood properly and then be able to reconstruct new meanings when faced with the same or similar knowledge.Keywords: learning theory, behaviorism theory, information processing theory, situated learning theory, and constructivism theory.Abstrak: Pelaksanaan pembelajaran identik dengan desain dan perencanaan, tidak tiba-tiba dan spontan. Tujuan dari artikel ini adalah untuk membahas empat teori belajar, yaitu: teori behaviorisme, teori pemrosesan informasi, teori belajar situasional, dan teori konstruktivisme serta implikasinya terhadap desain dan praktik pembelajaran. Hasil dari artikel ini menyatakan bahwa, pertama, teori behaviorisme mengakui bahwa belajar adalah respon antara stimulus dan respon, yang kemudian membutuhkan kemauan, latihan, dan efek penguatan (baik positif maupun negatif) dari pihak siswa. Kedua, teori pemrosesan informasi menunjukkan bahwa belajar bukan hanya perubahan kognitif dan konten informasi, tetapi juga internalisasi informasi yang tercermin dalam sikap dan perilaku. Ketiga, teori situasional mengatakan bahwa belajar adalah perubahan perilaku akan lebih bermakna jika diaplikasikan dalam kehidupan keseharian atau dunia nyata (internalisasi). Keempat, teori konstruktivisme menekankan konstruksi makna yang dipelajari agar dapat dipahami dengan baik dan kemudian mampu merekonstruksi makna baru ketika dihadapkan pada pengetahuan yang sama atau serupa.
学习的实施与设计和计划是同义词，而不是突然和自发的。本文的目的是讨论四种学习理论，即行为主义理论，信息加工理论，情境学习理论和建构主义理论及其对学习设计和实践的启示。本文的研究结果表明，首先，行为主义理论认识到学习是刺激和反应之间的反应，这需要学生的意愿、实践和强化效应。第二，信息加工理论表明，学习不仅是认知和信息内容的变化，而且是信息的内化，反映在态度和行为上。第三，情境理论认为，学习是一种行为的改变，如果应用于日常生活或现实世界(内化)，这种改变将更有意义。第四，建构主义理论强调对所学到的意义进行建构，以便在面对相同或相似的知识时，能够正确地理解并重构新的意义。关键词:学习理论、行为主义理论、信息加工理论、情境学习理论、建构主义理论。摘要:Pelaksanaan pembelajaran identik dengan desain dan perencanan, tidak tiba-tiba dan spontan。图1 - 1 - 1 - 2 - 1 - 2 - 1 - 2 - 1 - 2 - 1 - 2 - 1 - 2 - 1 - 2 - 1 - 2 - 3 - 1 - 2 - 3 - 1 - 2 - 3 - 1 - 2 - 3 - 1 - 2 - 3 - 2 - 3 - 1 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 2 - 3 - 4【中文翻译】:熊猫行为学，熊猫行为学，熊猫行为学，熊猫行为学，熊猫行为学，熊猫行为学，熊猫行为学，熊猫行为学，熊猫行为学，熊猫行为学在北京，我们有一个很好的学习机会，我们有一个很好的学习机会，我们有一个很好的学习机会，我们有一个很好的学习机会。Ketiga, teori情境，mengatakan bahwa belajar adalah perubahan peraku akan lebih bermakna jika diaplikasian dalam kehidupan keseharian atau dunia nyata(内部)。Keempat, teori konstruktivisme menekankan konstruksi makna yang dipelajari agar dapat dipahami dengan baik dan kemudian mampu merekonstruksi makna baru ketika dihappkan padgetahuan yang sama atau serupa。
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Pub Date : 2022-06-30DOI: 10.53802/hikmah.v19i1.157
Titik Martini, Resi Atna Sari Siregar, N. Pasaribu
The people of Tangga Bosi II have a habit of lending money, accompanied by the condition that the lender controls the rice fields. On the one hand, this is considered something reasonable, but on the other hand, this needs further investigation in a review of sharia economic law. In this regard, this study aims to describe the conditions of the Qardh contract that have been implemented in the village of Tanga Bosi II and to analyze these conditions in a review of sharia economic law analysis. The research method used is qualitative with a case study approach. Data collection techniques using observation, interviews, and documentation studies. The primary sources in this study are qardh actors in the village of Tangga Bosi II and related people. In contrast, the secondary data sources are obtained from books related to the author's thesis. The results of the study revealed that the qardh contract carried out by the Tanggga Bosi II village community was still based on oral, and it was customary based on agreement and trust intending to help each other or help each other, by way of the lender providing guarantees for his debt in the form of rice fields. A review of sharia economic law on the problems mentioned above includes injustice to the borrower because it is unfair to the borrower; other than that, he owes the rice fields for his livelihood to be controlled by the lender.
{"title":"Analisis Hukum Ekonomi Syariah tentang Implementasi Akad Qardh","authors":"Titik Martini, Resi Atna Sari Siregar, N. Pasaribu","doi":"10.53802/hikmah.v19i1.157","DOIUrl":"https://doi.org/10.53802/hikmah.v19i1.157","url":null,"abstract":"The people of Tangga Bosi II have a habit of lending money, accompanied by the condition that the lender controls the rice fields. On the one hand, this is considered something reasonable, but on the other hand, this needs further investigation in a review of sharia economic law. In this regard, this study aims to describe the conditions of the Qardh contract that have been implemented in the village of Tanga Bosi II and to analyze these conditions in a review of sharia economic law analysis. The research method used is qualitative with a case study approach. Data collection techniques using observation, interviews, and documentation studies. The primary sources in this study are qardh actors in the village of Tangga Bosi II and related people. In contrast, the secondary data sources are obtained from books related to the author's thesis. The results of the study revealed that the qardh contract carried out by the Tanggga Bosi II village community was still based on oral, and it was customary based on agreement and trust intending to help each other or help each other, by way of the lender providing guarantees for his debt in the form of rice fields. A review of sharia economic law on the problems mentioned above includes injustice to the borrower because it is unfair to the borrower; other than that, he owes the rice fields for his livelihood to be controlled by the lender.","PeriodicalId":32063,"journal":{"name":"Hikmah Jurnal Pendidikan Islam","volume":"46 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79155559","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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