Pub Date : 2020-12-15DOI: 10.18592/AL-BANJARI.V19I2.3488
Ahmad Maulidizen
The last few days, the world was shocked by the appearance of a coronavirus outbreak that attacked China's plains. According to CNN Indonesia in February 2020, 42,500 people reported being infected with the coronavirus worldwide, 947 people died from the virus that triggered this respiratory disorder, and 25,000 were treated. This virus is known to originate from Hubei Province, precisely the city of Wuhan. Therefore, an assumption links the phenomenon of the emergence of the coronavirus with the habits of the Wuhan community that likes to consume wild animals, such as bats. So the purpose of writing this article is to find out how to analyze Islam and scholars' ethical consumption about eating bats. This research is library research with a descriptive approach, namely by describing and critically analyzing the coronavirus's causes according to Islamic consumption ethics and the scholars. Data collection methods use documentation, various articles and books. Then analyzed using content analysis, critical analysis and data analysis methods deductively, inductively and comparatively. The results of this research are there are five ethics of Islamic consumption, namely monotheism, balance, responsibility, free will and the prohibition of being royal (isrāf) and must consume ḥalāl animals and provide benefits not bring danger to human life. The scholars disagree in determining the law of consumption of bats, Shāfi’ī and Ḥambalī declare ḥarām, Mālikī declared makrūh and not until ḥarām, but not something that can be consumed, while Ḥanafī disagreed, some declare ḥalāl and some who argue not ḥalāl
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Pub Date : 2020-12-15DOI: 10.18592/AL-BANJARI.V19I2.3826
Wardani Wardani
The commonly accepted assumption among Muslims is that the Islamic law of inheritance known as ‘ ilm al-farā`idh represents what correctly understood from the Qur`ān. This article is intended to study David S. Powers’ study of the transformation of the so-called proto-Islamic law of inheritance accepted from the Prophet into this science. The study will be focused on his approach to this issue, his stand within oriental study of the Qur`ān, and his study viewed from pos-colonial perspective. Employing synthesized typology of orientalists’ stand in studying Islam, and Edward Said’s perspective of the so-called “intellectual powers”, in this article, I argue that Powers’ study of the issue represents revisionist’s stand of Islam and the Qur`an, applying synthesized approaches of literary and historical criticism. But, his analysis belongs the Western radical analysis of influence of Roman law on the Islamic law and in the context of West-East opposision, reflects Western people’s superiority against Eastern’s (Muslim community) inferiority in understanding their own scripture, the Qur`ān.
穆斯林普遍接受的假设是，被称为“ilm al-farā ' idh”的伊斯兰继承法代表了正确理解古兰经ān的内容。本文旨在研究大卫·s·鲍尔斯(David S. Powers)对从先知那里接受的所谓原始伊斯兰继承法转变为这门科学的研究。研究将集中在他对这个问题的方法，他在古兰经的东方研究中的立场ān，以及他的研究从后殖民的角度来看。本文运用东方学研究伊斯兰教立场的综合类型学，以及爱德华·萨义德对所谓“智力力量”的观点，论证了帕尔斯对这一问题的研究代表了修正主义者对伊斯兰教和古兰经的立场，运用了文学批评和历史批评的综合方法。但是，他的分析属于西方对罗马法对伊斯兰法影响的激进分析，在东西方对立的背景下，反映了西方人对东方(穆斯林社区)在理解自己的经典《古兰经》ān时的优越感。
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Pub Date : 2019-06-25DOI: 10.18592/AL-BANJARI.V18I1.2528
Rahimin Affandi Abd. Rahim, A. Pawi, Ahmad Farid Abdul Jalal, M. Malik
This article examines the treasures of the Arabic Malay books (Kitab Jawi) which have a wealth of Malay local wisdom. There are three important aspects of the contents of the Malay books discussed in this article, namely: (1) uruf and Malay local wisdom; (2) the principle of Malay local wisdom formula and (3) proof of Kitab Jawi as Malay local wisdom that can be promoted at this time. The results of this study confirm several things. First, the awareness of the world community about local wisdom belonging to the community of the non-European may be filled by expressing the concept of local wisdom based on Islamic knowledge. Secondly, the constructs and formulas of Malay local wisdom are indeed rather unique because they are the result of the sentiment between Islam and Malay thought. Third, Kitab Jawi is indeed the most important product of local Malay Islamic wisdom. This can be seen in terms of the formation of Jawi writings and the constructs of science that were awakened by previous Malay scholars. Artikel ini mengkaji khazanah kitab-kitab Arab Melayu (Kitab Jawi) yang memiliki kekayaan akan kearifan lokal Melayu. Ada tiga aspek penting kandungan kitab-kitan Melayu yang dibahas dalam artikel ini, yaitu : (1) uruf dan kearifan lokal Melayu; (2) asas formula kearifan lokal Melayu dan (3) pembuktian kitab jawi sebagai kearifan lokal Melayu yang bisa dipromisikan di masa ini. Hasil kajian ini menegaskan beberapa hal. Pertama, kesadaran masyarakat dunia tentang kearifan lokal milik masyarakat peribumi bukan Eropa boleh diisi dengan mengemukakan konsep kearifan lokal berasaskan ilmu melayu Islam. Kedua, konstruk dan formula kearifan lokal Melayu memang agak unik kerana merupakan hasil sentesis antara Islam dengan pemikiran Melayu. Ketiga, kitab jawi memang merupakan produk kearifan lokal Melayu Islam yang terpenting. Ini dapat dilihat dari segi pembentukan tulisan jawi dan konstruk ilmu yang dibangunkan oleh ulama melayu masa silam.
本文考察了阿拉伯语马来语书籍(Kitab Jawi)的宝藏，其中包含了丰富的马来地方智慧。本文讨论马来籍内容的三个重要方面，即:(1)乌鲁夫与马来地方智慧;(2)马来地方智慧公式的原则和(3)证明Kitab Jawi是可以在此时推广的马来地方智慧。这项研究的结果证实了几件事。首先，国际社会对属于非欧洲共同体的地方智慧的认识可以通过表达基于伊斯兰知识的地方智慧概念来填补。其次，马来地方智慧的建构和公式确实是相当独特的，因为它们是伊斯兰教和马来思想之间情感的结果。第三，基打爪哇语确实是马来伊斯兰智慧最重要的产物。这可以从先前的马来学者所唤醒的爪哇文字的形成和科学的建构中看出。Artikel ini mengkaji khazanah Kitab - Kitab阿拉伯语马来语(马来语)yang memiliki kekayaan akan kearifan当地马来语。Ada tiga asek penting kandungan kitab-kitan Melayu yang dibahas dalam artikel ini, yitu:(1) uruf dan kearifan local Melayu;(3) pembuktian kitab jawi sebagai kearifan local Melayu yang bisa dipromisikan di masa ini。Hasil kajian ini menegaskan beberapa hal。Pertama, kesadaran masyarakat dunia tentang kearifan当地牛奶，masyarakat perbumi bukan Eropa boleh diisi dengan mengemukakan konsep kearifan当地berasaskan ilmu melayu伊斯兰教。马来语，马来语，马来语，马来语，马来语，马来语，马来语，马来语。Ketiga, kitab jawi memang merupakan产品kearifan当地Melayu伊斯兰教杨的住宿。我想说的是，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国。
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Pub Date : 2019-06-25DOI: 10.18592/AL-BANJARI.V18I1.2532
Ach Fawaid, Juzrotul Khotimah
Sharia / halal tourism tourism is a trend and golden opportunity for the region. Banyuwangi as one of the regions that has natural resources such as coastal, sea, and small islands trying to develop the tourism sector located in Santen Island, Karangrejo Banyuwangi Village with sharia tourism forms. The aim of the research is to find out how the perceptions and attitudes of the community towards the existence of sharia tourism (halal tourism) in Banyuwangi Regency. The research methods used in this study are interviews, documentation and observation. While the analysis is interactive models consisting of several components such as: data reduction, presentation data, drawing and testing data. The finding of this study is the application of the concept of Islamic tourism on Santen Island are still not optimal. The community has a positive perception with a value of 75%, a positive attitude with an 80% value and positive participation with a value of 85% of visitors, the results of the Islamic travel concept of 70% of visitors who consider the location clean and 30% of visitors consider the location unclean, visitors say facilities which is quite adequate on Santen Island with a value of 65% of visitors assuming that the separation of men and women has not been carried out in accordance with the concept of Islamic tourism. While the economic impact has experienced an increase in the local economy and reduced unemployment for the people on the island of Santen. Wisata syariah/halal tourism menjadi tren dan golden opportunity bagi daerah. Banyuwangi sebagai salah satu daerah yang memiliki sumber daya alam seperti: pesisir, laut, dan pulau kecil mencoba untuk mengembangkan sektor pariwisata yang berada Pulau Santen Kelurahan Karangrejo Banyuwangi dengan bentuk wisata syariah. Tujuan penelitian ini adalah untuk mengetahui bagaimana persepsi dan sikap masyarakat terhadap adanya wisata syariah (halal tourism) di Kabupaten Banyuwangi. Beberapa metode penelitian yang digunakan diantaranya adalah wawancara, dokumentasi dan observasi. Sedangkan analisis yang dapat digunakan diantaranya adalah model interaktif yang terdiri dari beberapa komponen seperti: reduksi data, data presentasi, menggambar dan menguji data. Temuan dalam penelitian ini termasuk penerapan konsep pariwisata Islam di Pulau Santen masih belum optimal. Masyarakat memiliki persepsi positif dengan nilai 75%, sikap positif dengan nilai 80% dan partisipasi positif dengan nilai 85% dari pengunjung, hasil konsep perjalanan syariah sebesar 70% dari pengunjung yang menganggap lokasi bersih dan 30% pengunjung menganggap lokasi tidak bersih, pengunjung mengatakan fasilitas yang ada cukup memadai di Pulau Santen dengan nilai 65% para pengunjung menganggap bahwa pemisahan laki-laki dan perempuan belum terlaksana sesuai dengan konsep pariwisata islami, sedangkan dari dampak ekonomi telah mengalami peningkatan ekonomi lokal dan mengurangi pengangguran bagi masyarakat di Pulau Santen.
伊斯兰/清真旅游旅游是该地区的一种趋势和黄金机会。Banyuwangi作为拥有沿海、海洋和小岛屿等自然资源的地区之一，正在努力发展旅游业，位于Santen岛的Karangrejo Banyuwangi村以伊斯兰教旅游的形式存在。本研究的目的是了解Banyuwangi摄政社区对伊斯兰教旅游(清真旅游)存在的看法和态度。本研究采用的研究方法为访谈法、文献法和观察法。而分析是由几个组件组成的交互式模型，如:数据简化、表示数据、绘图和测试数据。本研究的发现是伊斯兰旅游概念在桑滕岛的应用仍不理想。社区的积极感知值为75%，积极态度值为80%，积极参与值为85%的游客，伊斯兰旅游概念的结果是70%的游客认为地点干净，30%的游客认为地点不干净，游客说Santen岛上的设施相当充足，65%的游客认为男女分开并没有按照伊斯兰旅游的概念进行。虽然经济影响经历了当地经济的增长和桑滕岛人民失业的减少。Wisata伊斯兰/清真旅游menjadi趋势和黄金机会bagi daerah。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，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。Tujuan penelitian ini adalah untuk mengetahui bagaimana persepsi dan sikap masyarakat terhadap adanya wisata syariah(清真旅游)di Kabupaten Banyuwangi。在此基础上，建立了一种新的观测方法。Sedangkan分析yang dapat digunakan diantaranya adalah模型interaktif yang terdiri dari beberapa komponen seperti: reduksi数据，数据呈现，menggambar dan menguji数据。这是一个非常好的例子，我认为这是一个非常好的例子。Masyarakat memiliki persepi posiif dengan nilai 75%， sikap posiif dengan nilai 80% dpartisippi posiif dengan nilai 85% dari pengunjung, hasil konsep perjalanan ysariah sebesar 70% dari pengunjung yang menganggap lokasi bersih 30% pengunjung menganggap lokasi tiak bersih, pengunjung mengatakan fasilitas yang ada cucuup memaai di Pulau Santen dengan nilai 65% parunjung menganggap bahwa pesmiahan laki-laki dan perempuan belum terlaksana sesuai dengan konsep pariwisata islami，当地的丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹。
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Pub Date : 2019-06-25DOI: 10.18592/AL-BANJARI.V18I1.2540
Ulil Abshor
Radical Islamic Movement or Islamic Radicalism is a movement that has a mindset of textualist ideology, takfiri and truth claim. Basically, the context in which a religious understanding that is claimed to be the final truth, certainly contains an exclusive and offensive element so that some views, flow, and any schools outside is deemed as deviant, because it is far from authoritative sources originating from the Qur'an and the Sunna. This phenomenon does not reflect the peace of Islam as taught by the Prophet as rahmatan lil ‘Alamiin (mercy for all nature). This article explores further the importance of the role of Sufism related to the spiritual teachings in it which are the basic foundation in realizing Islam that is peaceful, tolerant, respectful, respectful among fellow human beings especially among other religious people. Islamic teachings extracted in Sufism contain solutive elements in fulfilling the true spirit of Islamic migration (hijra). The Sufism values contain restraints on an "engine of desire" which is now sweeping through modern society. In these conditions, in the face of challenges for the reduction of the spirit of radicalism, consistency (tawakkal) is needed, namely the form of tireless cleansing of the soul. Gerakan Islam Radikal atau Radikalisme Islam merupakan gerakan yang memiliki pola pikir ideologi tekstualis, takfiri dan truth claim. Pada dasarnya, konteks di mana sebuah pemahaman keagamaan yang diklaim sebagai kebenaran final, tentu mengandung unsur eksklusif dan ofensif sehingga paham, aliran, madzhab apapun diluar dirinya dianggap menyimpang, karena jauh dari sumber otoritatif yang berasal dari al-Qur’an dan al-Sunnah. Fenomena tersebut tidak mencerminkan kedamaian Islam sebagaimana yang diajarkan oleh Rasulullah Saw. sebagai rahmatan lil ‘Alamiin (rahmat bagi seluruh alam). Artikel ini mengeksplor lebih jauh tentang pentingnya peran nilai-nilai sufisme terkait ajaran-ajaran spiritual di dalamnya yang menjadi pondasi pokok dalam merealisasikan Islam yang damai, toleran, saling menghargai, menghormati antar sesama umat manusia terlebih antar umat agama lain. Ajaran Islam yang terekstrak dalam sufisme mengandung unsur solutif dalam memenuhi semangat hijrah keislaman yang sesungguhnya. Nilai-nilai sufisme yang dimaksud mengandung pengekangan terhadap sebuah “mesin hasrat” yang kini melanda masyarakat modern. Di dalam kondisi seperti ini, dalam menghadapi tantangan demi berkurangnya spirit radikalisme, diperlukan konsistensi (tawakkal) yaitu bentuk penyucian jiwa yang tak kenal lelah.
激进伊斯兰运动或伊斯兰激进主义是一种具有文本主义意识形态，塔克菲里和真理主张心态的运动。基本上，一个被认为是最终真理的宗教理解的背景，当然包含了一个排他性和攻击性的元素，所以一些观点，流动，任何外部的学校都被认为是离经叛道的，因为它远离来自古兰经和圣训的权威来源。这种现象并没有反映出伊斯兰教的和平，正如先知所教导的rahmatan lil ' Alamiin(怜悯万物)。本文进一步探讨了苏菲主义的重要作用，其中的精神教义是实现伊斯兰教的基本基础，伊斯兰教是和平的，宽容的，尊重的，在人类之间特别是在其他宗教人士之间相互尊重。从苏菲主义中提取的伊斯兰教义包含了实现伊斯兰移民(hijra)真正精神的解决因素。苏菲主义的价值观包含了对“欲望引擎”的约束，而这种“欲望引擎”正在席卷整个现代社会。在这种情况下，面对减少激进主义精神的挑战，需要一致性(tawakkal)，即不知疲倦地净化灵魂的形式。民政党伊斯兰激进主义伊斯兰教merupakan Gerakan yang memiliki pola pikir ideology tekstualis, takfiri and truth claim。Pada dasarnya, konteks di mana sebuah pemahaman keagamaan yang diklaim sebagai kebenaran final, tentu mengandung unsur ekskluif dan ofensif sehinga paham, aliiran, madzhab apapun diluir dirinya dianggap menyimpang, karena jauh dari sumber to toritf yang berasal dari al-古兰经dan al-Sunnah。现象很简单，但是我们可以看到，这是一个很好的例子。sebagai rahmatan lil ' Alamiin (rahmat bagi seluruh alam)。Artikel ini mengeksplor lebih jauh tentenang pentingnya peran nilai-nilai sufisme terkait ajaran-ajaran精神di dalamnya yang menjadi pondasi pokok dalam meralisasikan伊斯兰教yang damai，宽容，销售，menghargai, menghormati antar sesama umat manama masi terlebih antar umat agama lain。【译文】印度伊斯兰教yang terekstrak dalam sufisme mengandung unsur solutions dalam memenuhi semangat hijrah keysan yang sesungguhnya。Nilai-nilai sufisme yang dimaksud mengandung pengekangan terhadap sebuah " mesin hasrat " yang kini melanda masyarakat modern。Di dalam kondisi seperti ini, dalam menghadapi tantangan demi berkurangnya spirit radickalisme, diperlukan konsistensi (tawakkal) yitu bentuk penyuucian jiwa yang tak kenal lelah。
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Pub Date : 2019-06-25DOI: 10.18592/AL-BANJARI.V18I1.2995
Syarifah Salmah, Tamjidnoor Tamjidnoor
The government guarantees the equal and same rights to access education. But the problem is, is it true that education can be accessed by all levels of society without exception, including those with disabilities? We must look at the issue of education for individuals with special needs through its implementation or in other words whether schools really have accepted disabled people to enjoy regular education like other children. This study aims to find out how schools within the Ministry of Religion, especially at the level of State Islamic Elementary School (MIN), as an institution that is authorized to implement the government policies that provide easy and equitable access to education. This research is a survey research conducted on 5 state Islamic elementary schools with research time starting from July 2018 to December 2018. The target population is all MIN, and all of them will be observed in depth. From the results of the study we can conclude that all of the State Islamic Elementary School (MIN) in Banjarmasin are not responsive to disability. This is indicated by the absence of supporting facilities for this matter and there are no disability students who attend all these MIN. Then the socialization of the related legal basis is indeed unknown to the school as an executor who directly serves the community. Pemerintah menjamin hak yang sama untuk mengakses pendidikan bagi seluruh lapisan masyarakat tanpa terkecuali. Tetapi yang menjadi permasalahan adalah, apakah benar pendidikan dapat diakses oleh seluruh lapisan masyarakat tanpa terkecuali termasuk bagi kaum disabilitas. Isu pendidikan bagi individu berkebutuhan khusus ini harus kita lihat melalui dilihat dari implementasinya atau dengan kata lain apakah sekolah benar-benar telah menerima kaum disabilitas untuk menikmati pendidikan regular seperti anak-anak lainnya. Penelitian ini bertujuan untuk mengetahui bagaimana sekolah yang berada di lingkungan Kementrian Agama khususnya pada tingkat Madrasah Ibtidaiyah Negeri (MIN) sebagai pelaksana kebijakan pemerintah, melakukan upaya akses pendidikan yang adil dan merata. Penelitian ini menrupakan penelitian survey serta dilaksanakan pada seluruh MIN di Kota Banjarmasin yang berjumlah 5 MIN dengan waktu penelitian mulai dari tanggal Juli 2018 sampai dengan Desember 2018. Populasi target adalah seluruh MIN yang berjumlah 5 dan semuanya akan di observasi secara mendalam. Dari hasil penelitian dapat kami simpulkan bahwa seluruh Madrasah Ibtidaiyah Negeri (MIN) di Kota Banjarmasin dapat kami katakan tidak layak disabilitas. Hal ini ditandai dengan tidak adanya fasilitas pendukung hal tersebut dan tidak ada pula siswa disabilitas yang bersekolah di semua MIN tersebut. Kemudian sosialisasi dasar hukum terkait memang tidak diketahui oleh pihak sekolah sebagai pelaksana yang langsung melayani masyarakat.
政府保障受教育的平等权利。但问题是，教育真的可以毫无例外地惠及社会各阶层，包括残疾人吗?我们必须通过特殊需要教育的实施来看待这个问题，换句话说，学校是否真的接受了残疾人士像其他孩子一样接受正规教育。本研究旨在找出宗教部内的学校，特别是国家伊斯兰小学(MIN)，作为一个被授权执行政府政策的机构，如何提供容易和公平的教育机会。本研究是对5所州立伊斯兰小学进行的调查研究，研究时间为2018年7月至2018年12月。目标人群是所有的MIN，所有的MIN都将被深入观察。根据研究结果，我们可以得出结论，班贾马辛的所有国立伊斯兰小学(MIN)都没有对残疾作出反应。这表明，缺乏相关的配套设施，也没有残疾学生参加所有这些MIN。那么，作为直接为社区服务的执行者，学校确实不了解相关法律依据的社会化。Pemerintah menjamin hak yang sama untuk mengakses pendidikan bagi seluruh lapisan masyarakat tanpa terkecuali。Tetapi yang menjadi permasalahan adalah, apakah benar pendidikan dapat dialses, oleh seluruh lapisan masyarakat tanpa terkecuali termasuk bagi kaum disability。Isu pendidikan bagi最berkebutuhan khusus ini harus北城lihat melalui dilihat达里语implementasinya atau dengan型躺apakah sekolah benar-benar telah menerima kaum disabilitas为她menikmati pendidikan定期seperti anak-anak lainnya。Penelitian ini bertujuan untuk mengetahui bagaimana sekolah yang berada di lingkungan Kementrian Agama khususnya padtingkat Madrasah Ibtidaiyah Negeri (MIN) sebagai pelaksana kebijakan permerintah, melakukan upaya akses pendidikan yang adil dan merata。Penelitian ini menrupakan Penelitian survey serta dilaksanakan padadseluruh MIN di Kota Banjarmasin yang berjumlah 5 MIN dengan waktu Penelitian mulai dari tanggal 2018年7月sampai dengan 2018年12月民众的目标是adalah seluruh MIN yang berjumlah 5 dan semuanya akan di observasi secara mendalam。Dari hasil penelitian dapat kami simpulkan bahwa seluruh Madrasah Ibtidaiyah Negeri (MIN) di Kota Banjarmasin dapat kami katakan tidak layak disability itas。Hal ini ditandai dengan tidak adanya fasilitas pendukung Hal tersebut dan tidak ada pula sisabilitas yang bersekolah di semua MIN tersebut。Kemudian social - alisasi dasar hukum terkait memang diketahui oleh pihak sekolah sebagai pelaksana yang langsung melayani masyarakat。
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Pub Date : 2019-06-16DOI: 10.18592/AL-BANJARI.V18I1.2545
Wahidah Wahidah
Jad Ahmad Mubarak is a title that was deliberately chosen by the composer of Risalah Is'af al Raghibin fi ‘Ilmi al Faraidh. The name is indeed not found in any one site, but the teacher and caretaker of Al Mursyidul Amin Islamic Boarding School has experience and deep understanding on Fiqh Mawarits. This handwritten work is not widely known by the Banjar Muslim community. So, this paper discusses the "perwajahan(faces)" and characteristics of this work. In fact, the work on the science of faraidh has raised opinions regarding "the meaning of parallels between men and women in the context of the ashobah". The other findings are the composition of his writing contains a number of chapters consisting of 41 shahifahs. Every description is preceded by Arabic poetry, although not entirely translated into Malay Arabic. As part of the contents of the book, the author also added his discussion about Jadwal al Hujbi. The content has a complete material content like the book of Faraidh, all of which are presented in illustrative examples of each case.Jad Ahmad Mubarak merupakan gelar yang sengaja dipilih oleh penyusun Risalah Is’af al Raghibin fi ‘Ilmi al Faraidh. Namanya memang tidak dijumpai dalam satu situs sekalipun, namun pengajar dan pengasuh Pondok Pesantren Al Mursyidul Amin ini memiliki pengalaman dan pemahaman yang dalam mengenai fikih mawarits. Karya dengan tulisan tangan ini, tidak banyak diketahui oleh masyarakat Muslim Banjar. Tulisan ini membahas “perwajahan” dan karakteristik risalah ini. Risalah tentang ilmu faraidh ini telah memunculkan pendapat terkait “makna kesejajaran antara laki-laki dan perempuan dalam konteks ashobah”. Adapun temuan lainnya adalah komposisi tulisannya memuat sejumlah bab yang terdiri 41 shahifah. Setiap uraian didahului dengan syair-syair berbahasa Arab, meskipun tidak seluruhnya diterjemahkan ke dalam bahasa Arab Melayu. Sebagai kelengkapan isi Risalah, pengarangnya juga menambahkan bahasannya mengenai Jadwal al Hujbi. Muatan materi yang lengkap layaknya kitab faraidh, semuanya disajikan dengan illustrasi contoh-contoh setiap kasus.
Jad Ahmad Mubarak是Risalah is 'af al Raghibin fi ' Ilmi al Faraidh的作曲家故意选择的标题。这个名字确实没有在任何一个网站上找到，但Al Mursyidul Amin伊斯兰寄宿学校的老师和管理员对Fiqh Mawarits有经验和深刻的理解。这份手写作品在班杰尔穆斯林社区中并不广为人知。因此，本文探讨了这幅作品的“面相”及其特点。事实上，关于法莱德科学的研究已经提出了关于“在禁忌的背景下男女之间的相似之处的意义”的观点。其他的发现是他的作品包含了一些由41个shahifahs组成的章节。每一个描述之前都有阿拉伯诗歌，尽管没有完全翻译成马来阿拉伯语。作为书的一部分，作者还增加了他对贾德瓦尔·阿尔·胡吉比的讨论。内容像《法拉第书》一样有完整的材料内容，所有这些内容都以每个案例的说明性示例的形式呈现。贾德·艾哈迈德·穆巴拉克是一名伟大的政治家，也是一名伟大的政治家，也是一名伟大的政治家。Namanya memang tidak dijumpai dalam satu situ sekalipun, namun pengajar danpengasuh Pondok pesantrek Al Mursyidul Amin ini memiliki pengalaman danpemahaman yang dalam mengenai fikih mawarits。Karya dengan tulisan tangan ini, tidak banyak diketahui oleh masyarakat穆斯林班贾尔。伊斯兰教徒有“perwajahan”和“karakteristik risalah ini”。Risalah tentang ilmu faraidh ini telah memunculkan pendapat terkait“makna kesejajaran antara laki-laki dan perempuan dalam konteks ashobah”。[翻译]:Adapun temuman lainnya adalah komposisi tulisannya纪念馆sejumlah babyyang terdiri 41 shahifah。Setiap uraian didahului dengan syair-syair berhahasa Arab, meskipun tidak seluruhnya diterjemahkan ke dalam bahasa Arab Melayu。Sebagai kelengkapan isi Risalah, pengarangnya juga menambahkan bahasannya mengenai Jadwal al Hujbi。木坦材料杨长卡普拉雅基塔布法莱德，木雅迪萨吉坎登甘插图控制-控制设置kasus。
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Pub Date : 2019-06-13DOI: 10.18592/AL-BANJARI.V18I1.2537
Ahmad Maulidizen
Bay’u al-‘inah merupakan akad jual beli yang menjadi perdebatan para ulama klasik dan kontemporer dari segi hukum dan pelaksanaannya. Hal tersebut mengharuskan adanya artikel yang menjelaskan konsep bay’u al-‘inah untuk menentukan hukumnya. Dalam artikel ini penulis menjelaskan konsep, hukum dan aplikasi bay’u al-‘inah menurut mazhab dan ulama kontemporer dengan menyatakan alasan-alasan mereka untuk memilih pendapat yang kuat. Para fuqaha sepakat mengharamkan bay’u al-‘īnah jika ada syarat ma‘qūd ‘alayh harus dijual kembali kepada penjual asalnya. Begitu juga jika terdapat petunjuk adanya ḥīlah melakukan ribā maka hukumnya juga adalah batal. Apa yang menjadi perdebatan fuqaha adalah apabila tidak ada syarat demikian dan tidak adanya pentujuk ḥīlah melakukan ribā. Dalam masalah ini penulis berpandangan bahwa akad bay’u al-‘inah adalah haram jika niat melakukan ribā tidak dinyatakan dalam berkontrak. Namun, status akad tersebut adalah sah atau tidak batal selama tidak ada syarat mab‘ī harus dijual kembali kepada penjual asalnya dan tidak adanya di antara kedua belah pihak yang berakad untuk melakukan ribā. Ini karena dengan adanya niat, walaupun di luar akad maka niat melakukan ribā telah dinyatakan dan dapat membatalkan akad. Bay’u al-‘inah is a buying and selling contract that became the debate of classical and contemporary scholars in terms of law and its implementation. Therefore, it is necessary to have an article describing the concept of bay’u al-‘inah to determine the law of the bay’u al-‘inah. In this paper, the author will explain the concepts, laws and applications of bay’u al-‘inah according to contemporary schools and scholars by stating their reasons for choosing strong opinions. The fuqaha agree to forbid the bay’u al-‘inah if there is a condition that ma‘qud ‘alayh must be resold to the seller of origin. Likewise, if there is a hint of the existence of ḥīlah do the usury then the law also is void. What is fuqaha debate is that if there is no such requirement and no referent. In this case, the author holds that the bay’u al-‘inah contract is haram if the intention of doing usury is not stated in contract. However, the status of the contract is valid or not void as long as there is no requirement of mabī‘ to be resold to the original seller and the absence between the two parties who intend to do usury. This is because with the intention, although outside the contract, then the intention of usury has been declared and it can cancel the contract.
拜厄•阿尔-伊拿(Bay ual - ' inah)是一家商业企业，一直受到法律界和当代学者的争议。这需要一篇文章来解释贝尤埃的法律概念。在这篇文章中，作者解释了“海湾科学”的概念、法律和应用程序fuqaha同意禁止湾'u al -ī”们如果有条件ma 'qūd ' alayh来历必须向卖方转售。如果有迹象也是ḥī是做肋ā法律也就是取消了。fuqaha辩论的是,如果没有这样的条件和缺乏pentujukḥī是做肋ā。有麻烦了是作家认为阿湾'u al -“我是私生子,如果意图做肋āberkontrak中没有说明。然而,这些卡是合法的地位或不取消只要没有条件mabī”必须向卖方转售来源,缺乏在双方的berakad做肋ā。这是因为随着阿卡德国意图,即使在外面那么意图做肋和可以取消卡宣布实行ā。这是一份商业合同因此，有必要对海湾的概念做出解释在这篇论文中，author will explain the concepts, laws and applices of the bay -如果有什么意外的话，那一定会被卖给origin的卖家Likewise《存在》,如果有是a hintḥī是做《法律也usury然后是空隙。如果没有这样的要求和参考文献，什么是fuqaha debate。在这种情况下，如果实行的意图没有签订合同，则保留的author合同是违法的。多么有效,合同地位》是美国或美国不是虚空龙没有requirement of mab是ī‘to be resold独创的畅销》和《二世卫组织各方之间存在intend to do usury。这是因为有意图，虽然合同是外部的，但意图被推翻了，它可以取消合同。
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Pub Date : 2019-06-13DOI: 10.18592/AL-BANJARI.V18I1.2544
Supriansyah Supriansyah
This article examines the identity of the Banjar people who have been trapped in issues of ethnicity, religion and culture. The social construction of the identity of contemporary or urban Banjar people is still not touched by many researchers. Known as a religious and obedient society, the urban Banjar people cannot avoid contact with the clash of differences, where the presence of the internet makes it easy to clash or friction with various things. Living in the postmodern era, the Banjar community met with digital culture and consumerism. Both are very susceptible to coloring Islam, which is also happened in forming the identity of the Banjar people itself. Two important questions in this article, namely what do the Banjar people face in the postmodern era? And what is the effect on the construction of the identity of the Banjar people? In fact, the spirituality of the Banjar community which is touched by digital culture and consumerism is transformed by infecting the secular side and the melting of traditionalism in Banjar's public life. The culture of Ahlussunnah wal jamaah of the Banjar community is no longer rigid but mingles with several different ideologies or ideologies. The Islamic identity of the Banjar people is no longer dominated by the ideology of Aswaja. At the same time, political conditions play an active role, so there is silence on the worship side because it is intertwined with consumerism, digital culture and the strengthening of the flow of Islamic populism in society. Artikel ini mengulik identitas masyarakat Banjar yang selama ini masih terjebak dalam persoalan etnisitas, keberagamaan dan kebudayaan. Konstruksi sosial atas identitas urang Banjar kontemporer atau urban masih belum banyak disentuh oleh banyak peneliti. Dikenal sebagai masyarakat yang religious dan taat beribadah, urang Banjar urban tidak bisa mengelak bersentuhan dengan benturan berbagai perbedaan, di mana dengan kehadiran internet memudahkan terjadi benturan atau gesekan dengan berbagai hal. Hidup di era pascamodern, masyarakat Banjar berjumpa dengan kultur digital dan budaya konsumerisme. Dua kultur yang sangat rentan mewarnai keberislaman, yang mana juga sebagai identitas urang Banjar itu sendiri. Dua pertanyaan penting dalam artikel ini, yaitu apa saja yang dihadapi dalam kehidupan masyarakat Banjar di era pascamodern? Dan apa pengaruhnya terhadap konstruksi identitas urang Banjar? Spritualitas masyarakat Banjar yang dijamah kultur digital dan konsumerisme bertransformasi dengan menjangkiti sisi sekuler dan mencairnya tradisionalisme di kehidupan publik Banjar. Kultur Ahlussunnah wal Jamaah masyarakat Banjar tidak lagi rigid dan berbaur cair dengan beberapa paham atau ideologi yang berbeda. Identitas Keberislaman urang Banjar tidak lagi didominasi dibatasi ideologi Aswaja. Di saat yang sama kondisi politik turut memainkan peran aktif, sehingga terjadi pendangkalan pada sisi peribadatan karena berkelindan dengan konsumerisme, kultur digital dan menguatn
这篇文章探讨了班贾尔人的身份，他们被困在种族、宗教和文化问题中。当代班贾尔人或城市班贾尔人身份的社会建构仍未被许多研究者触及。班加尔人是一个以宗教和顺从著称的社会，他们无法避免接触到不同的冲突，互联网的存在使他们很容易与各种事物发生冲突或摩擦。生活在后现代时代，班贾尔社区遇到了数字文化和消费主义。两者都很容易受到伊斯兰教色彩的影响，这也发生在形成班贾尔人本身的身份时。本文提出了两个重要的问题，即班贾尔人在后现代时代面临着什么?这对班贾尔人的身份建构有什么影响?事实上，受数字文化和消费主义影响的班加尔社区的灵性，是通过感染世俗的一面和传统主义在班加尔公共生活中的融化而转变的。班贾尔社区的Ahlussunnah wal jamaah文化不再僵化，而是融合了几种不同的意识形态或意识形态。班贾尔人的伊斯兰身份不再受阿斯瓦贾意识形态的支配。与此同时，政治条件发挥了积极作用，因此在崇拜方面存在沉默，因为它与消费主义、数字文化和伊斯兰民粹主义在社会中的流动加强交织在一起。Artikel ini mengulik identitas masyarakat Banjar yang selama ini masih terjebak dalam persoalan etnisitas, keberagamaan dan kebudayaan。在城市中，人们对榕树的社会特征有不同的认识。Dikenal sebagai masyarakat yang religious dan taat berbagai, urang Banjar，城市，城市，城市，城市，城市，城市，城市，城市，城市，城市，城市，城市，城市。【翻译】:我们的文化是数字化的，我们的消费是现代化的。Dua文化yang sangat rentan mewarnai keberislaman, yang mana juga sebagai identitas urang Banjar itu sendiri。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……”丹阿帕彭加鲁尼亚特哈扎德·哈扎克什的身份是什么?精神上的进步是进步，是进步，是进步，是进步，是进步，是进步，是进步。文化Ahlussunnah wal Jamaah masyarakat Banjar tidak lagi刚性danberbaur椅子登根bebera pahamau意识形态yang berbeda。识别Keberislaman urang Banjar tidak lagi didominasi dibatasi意识形态Aswaja。Di saat yang sama kondisi politik turut memainkan peran aktif, seingga terjadi pendangkalan pada sisi peribadatan karena berkelindan dengan消费主义，文化数字dan menguatnya和民粹主义Islam Di masyarakat。
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Pub Date : 2019-05-15DOI: 10.31604/MUADDIB.V1I1.790
Hilmi Hilmi
Abstract: A teacher is expected to be capable and professional in the field of education, one of which is in terms of classroom management during the learning process. To manage this, good teacher management is needed, because classroom management is an effort to create and maintain optimal conditions in order for an effective learning process to occur. Based on the results of research in SMP 2 Rao Utara, Islamic Religious Education Teachers (PAI) are still less skilled in managing a good class of skills related to the creation and maintenance of optimal (preventive) learning conditions and skills related to the optimal return of learning conditions ( curative). This can be seen from the lack of classroom management components implemented such as the lack of teacher responsiveness in terms of looking at students carefully, during the learning process the teacher always looks at the student as a whole, but when students do the assignment the teacher gives less attention to students so the class is not conducive. Keywords: PAI Teacher Skills, Class Management
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