This research portrays the concept of dzikir. In this case, the basis of the researchers' understanding ishow dzikir performed by Abdul Rauf Singkel, a scholar as the founder of Tarekat Syatariyyah (the order of Islamic mysticism of Syattariyah). The teaching of dzikir by Abdul Rauf Singkel is closely related to the teaching of dzikir in Sufism. It can be seen especially in what whe wrote in one of his works, the Tanbih al-Masyih book. The results of this study revealed that the concept of dzikirgiven by Abdul Rauf is an attempt to prevent our selves from negligence and forgetfulness. Dzikir also strengthens the faithfulness andsense of divinity. Abdul Rauf Singkel emphasizes doing dzikir to always remember Allah SWT. In his teaching, he taught dzikir by explaining five kinds of it, namely illa Allah, Allah Allah, huwahuwa, hu Allah hu Allah, Allah hu Allah hu. Furthermore, he also taught two ways of dzikir namely with sir and jahr. Also, he taught dzikir after Fardu prayer, and he encourages to do lots of dzikir to Allah even after doing prayer. Abdul Rauf Singkel also stated that the purpose of dzikir is to acknowledge God, and it can be useful for both physical and mental healers.
本研究描述了dzikir的概念。在这种情况下，研究人员的理解的基础是Abdul Rauf Singkel的dzikir，他是Tarekat Syatariyyah(伊斯兰神秘主义的Syattariyah)的创始人。Abdul Rauf Singkel的dzikir教学与苏菲主义的dzikir教学密切相关。这一点在他的作品《Tanbih al-Masyih》中尤为明显。研究结果表明，Abdul raauf提出的dizikirn概念是为了防止我们自己的疏忽和遗忘。Dzikir还加强了对神性的忠诚和感觉。Abdul raauf Singkel强调做dzikir是为了永远记住安拉。在他的教学中，他通过解释五种方式来教授dzikir，即illa Allah, Allah Allah, huwahuwa, hu Allah hu Allah, Allah hu Allah hu。此外，他还教了两种dzikir方法，即sir和jahr。此外，他在法都祈祷后教dzikir，他鼓励即使在祈祷后也要对安拉做大量的dzikir。Abdul Rauf Singkel还表示，dzikir的目的是承认上帝，它对身体和精神治疗师都很有用。
{"title":"The Concept of Dzikir by Abdul Rauf Singkel in the Tanbih al-Masyi Book","authors":"Shodiqul Amin, Susi Ambarwati","doi":"10.29240/ajis.v5i1.1379","DOIUrl":"https://doi.org/10.29240/ajis.v5i1.1379","url":null,"abstract":"This research portrays the concept of dzikir. In this case, the basis of the researchers' understanding ishow dzikir performed by Abdul Rauf Singkel, a scholar as the founder of Tarekat Syatariyyah (the order of Islamic mysticism of Syattariyah). The teaching of dzikir by Abdul Rauf Singkel is closely related to the teaching of dzikir in Sufism. It can be seen especially in what whe wrote in one of his works, the Tanbih al-Masyih book. The results of this study revealed that the concept of dzikirgiven by Abdul Rauf is an attempt to prevent our selves from negligence and forgetfulness. Dzikir also strengthens the faithfulness andsense of divinity. Abdul Rauf Singkel emphasizes doing dzikir to always remember Allah SWT. In his teaching, he taught dzikir by explaining five kinds of it, namely illa Allah, Allah Allah, huwahuwa, hu Allah hu Allah, Allah hu Allah hu. Furthermore, he also taught two ways of dzikir namely with sir and jahr. Also, he taught dzikir after Fardu prayer, and he encourages to do lots of dzikir to Allah even after doing prayer. Abdul Rauf Singkel also stated that the purpose of dzikir is to acknowledge God, and it can be useful for both physical and mental healers.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"92 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84076823","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 figure of the caliph Umar bin Abdul Aziz was a leader who was able to carry out his religion, fulfill his mandate. He upholds justice which has often been ignored by his predecessors. He was able to challenge the current of tyranny which had become the culture of the ruler. He also remodeled the justice system, especially in the Mazalim (criminal) and civil fields. Not only humans who feel their justice but animals also get justice Umar bin Abdul Aziz. Renewal made by Umar bin Abdul Aziz in the field of justice, restore the rights of people who have been wronged, eradicate corruption, even he equates between worship and the implementation of hudud and qishas law. . This discussion was carried out by literature study by examining the books and analyzing them comparatively in the field of justice carried out before the time of Umar bin Abdul Aziz and what was reformed by Umar bin Abdul Aziz. Umar renewed the execution of the death sentence. The death penalty must be decided by the Caliph himself, fixing the prison administration. Umar bin Abdull Aziz began justice from himself and his family. Even animals feel justice Umar bin Abdul Aziz by limiting the cargo to be transported by camels and donkeys and may not hit the animal with iron.
哈里发奥马尔·本·阿卜杜勒·阿齐兹是一个能够执行他的宗教，履行他的使命的领袖。他维护正义，而他的前任常常忽视这一点。他能够挑战专制的潮流，这已经成为统治者的文化。他还改造了司法系统，特别是在刑事和民事领域。不仅人类感到自己的正义，动物也得到了正义。奥马尔·本·阿卜杜勒·阿齐兹在司法领域做出了更新，恢复了受到不公正对待的人的权利，根除了腐败，甚至他将崇拜与实施hudud和qishas法等同起来。本文采用文献研究法，通过对奥麦尔·本·阿卜杜勒·阿齐兹时代之前的司法领域的书籍进行考察和比较分析，以及奥麦尔·本·阿卜杜勒·阿齐兹改革了什么。奥马尔重新执行了死刑。死刑必须由哈里发本人决定，并确定监狱的管理。奥马尔·本·阿卜杜勒·阿齐兹开始为自己和家人伸张正义。即使是动物也觉得公平，Umar bin Abdul Aziz限制货物只能由骆驼和驴子运输，不能用铁打动物。
{"title":"Distinction of Justice and Fairness during Umar bin Abdul Aziz�s Reign","authors":"M. Meirison","doi":"10.29240/ajis.v4i2.954","DOIUrl":"https://doi.org/10.29240/ajis.v4i2.954","url":null,"abstract":"The figure of the caliph Umar bin Abdul Aziz was a leader who was able to carry out his religion, fulfill his mandate. He upholds justice which has often been ignored by his predecessors. He was able to challenge the current of tyranny which had become the culture of the ruler. He also remodeled the justice system, especially in the Mazalim (criminal) and civil fields. Not only humans who feel their justice but animals also get justice Umar bin Abdul Aziz. Renewal made by Umar bin Abdul Aziz in the field of justice, restore the rights of people who have been wronged, eradicate corruption, even he equates between worship and the implementation of hudud and qishas law. . This discussion was carried out by literature study by examining the books and analyzing them comparatively in the field of justice carried out before the time of Umar bin Abdul Aziz and what was reformed by Umar bin Abdul Aziz. Umar renewed the execution of the death sentence. The death penalty must be decided by the Caliph himself, fixing the prison administration. Umar bin Abdull Aziz began justice from himself and his family. Even animals feel justice Umar bin Abdul Aziz by limiting the cargo to be transported by camels and donkeys and may not hit the animal with iron.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-12-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82384878","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 development of the 4.0 industrial revolution is now increasingly real and has an impact on all aspects of human life. Human behavior in carrying out activities for their lives is done digitally. This situation has made all industries including the banking industry adapt to provide the best service to customers through digital service transactions. The need for young professionals of digital bankers is a necessity in the present, therefore vocational colleges are in the form of Polytechnics such as Politeknik Negeri Medan. The Islamic banking and finance study program as at Politeknik Negeri Medan, now need to make adjustments to the preparation of sharia human resources as a generation of digital bankers through the Islamic banking industry through graduate competency can be in accordance with the current needs of the labor market. This study describes the views of alumni from who have worked in Islamic banking. The alumnies explain the competencies needed and are required to have them as bankers in the current digital era. Data collected is primary data obtained through in-depth interviews with informants as many as 4 people. The information received is then analyzed with the conditions in the study program curriculum at the islamic banking and finance study program. Then analyzed to courses, teaching method. Research result that the study program must be prepared alumni to be digital bankers are competencies in the understanding of Islamic bank transaction agreements, competencies as tellers and sharia bank customer service, competence as analysts Islamic bank financing, competency as funding officer and financing officer of Islamic banks. Providing a curriculum that is in accordance with SKKNI, provides courses with the latest content and with learning methods that are tailored to practical needs with current cases. Submission of the learning method is accompanied by the practice of each course as much as a minimum of 50%.
4.0工业革命的发展现在越来越真实，并对人类生活的各个方面产生了影响。人类在进行生活活动时的行为是数字化的。这种情况使得包括银行业在内的所有行业都适应通过数字化服务交易为客户提供最好的服务。目前对年轻的数字银行家专业人士的需求是必要的，因此职业学院以Polytechnics的形式出现，如Politeknik Negeri Medan。作为Politeknik Negeri Medan的伊斯兰银行和金融研究项目，现在需要对伊斯兰教法人力资源的准备进行调整，因为通过伊斯兰银行业的一代数字银行家通过毕业生的能力可以符合当前劳动力市场的需求。本研究描述了曾在伊斯兰银行工作的校友的观点。校友们解释了在当前的数字时代，作为银行家需要具备哪些能力。收集的数据是通过对多达4人的线人进行深度访谈获得的原始数据。然后根据伊斯兰银行和金融研究项目的学习项目课程条件对收到的信息进行分析。然后对课程、教学方法进行了分析。研究结果表明，该研究项目必须为成为数字银行家的校友做好准备，包括理解伊斯兰银行交易协议的能力、作为出纳员和伊斯兰银行客户服务的能力、作为伊斯兰银行融资分析师的能力、作为伊斯兰银行融资官和融资官的能力。提供符合SKKNI的课程，为课程提供最新的内容和适合当前案例的实际需求的学习方法。提交学习方法的同时，每门课程至少要有50%的实践。
{"title":"Preparing Islamic Human Resources Competencies as Generation of Digital Bankers in Polytechnics Vocational Education","authors":"Marlya Fatira, Anriza Witi Nasution, Ismi Affandi","doi":"10.29240/AJIS.V4I1.686","DOIUrl":"https://doi.org/10.29240/AJIS.V4I1.686","url":null,"abstract":"The development of the 4.0 industrial revolution is now increasingly real and has an impact on all aspects of human life. Human behavior in carrying out activities for their lives is done digitally. This situation has made all industries including the banking industry adapt to provide the best service to customers through digital service transactions. The need for young professionals of digital bankers is a necessity in the present, therefore vocational colleges are in the form of Polytechnics such as Politeknik Negeri Medan. The Islamic banking and finance study program as at Politeknik Negeri Medan, now need to make adjustments to the preparation of sharia human resources as a generation of digital bankers through the Islamic banking industry through graduate competency can be in accordance with the current needs of the labor market. This study describes the views of alumni from who have worked in Islamic banking. The alumnies explain the competencies needed and are required to have them as bankers in the current digital era. Data collected is primary data obtained through in-depth interviews with informants as many as 4 people. The information received is then analyzed with the conditions in the study program curriculum at the islamic banking and finance study program. Then analyzed to courses, teaching method. Research result that the study program must be prepared alumni to be digital bankers are competencies in the understanding of Islamic bank transaction agreements, competencies as tellers and sharia bank customer service, competence as analysts Islamic bank financing, competency as funding officer and financing officer of Islamic banks. Providing a curriculum that is in accordance with SKKNI, provides courses with the latest content and with learning methods that are tailored to practical needs with current cases. Submission of the learning method is accompanied by the practice of each course as much as a minimum of 50%.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82846286","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 spread of Islam in the Indonesian archipelago not only influences social change, but also on language development. One of the languages used in the archipelago at this time is Malay language. Malay language is a global language and plays a major role in the spread of Islam. Arabic and Malay language have the same position in generating language contact. These occurrence in language contact present a balance of two languages which results in the exchange of both language. This discussion is written in descriptive method. In addition, this discussion explains the influence of Islam on the development of Malay language and the Islamization of its language which then changed the Malay peoples perspective on life in accordance with the Islamic views and provided an enormous role in the development of Islam in Malay Country.
{"title":"Islamization of Malay Language and its Role in the Development of Islam in Malaya","authors":"Mabruroh Mabruroh, Rosyidatul Khoiriyah","doi":"10.29240/AJIS.V4I1.770","DOIUrl":"https://doi.org/10.29240/AJIS.V4I1.770","url":null,"abstract":"The spread of Islam in the Indonesian archipelago not only influences social change, but also on language development. One of the languages used in the archipelago at this time is Malay language. Malay language is a global language and plays a major role in the spread of Islam. Arabic and Malay language have the same position in generating language contact. These occurrence in language contact present a balance of two languages which results in the exchange of both language. This discussion is written in descriptive method. In addition, this discussion explains the influence of Islam on the development of Malay language and the Islamization of its language which then changed the Malay peoples perspective on life in accordance with the Islamic views and provided an enormous role in the development of Islam in Malay Country.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79550506","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 will describe information that Islam plays a role in influencing the struggle in determining the main ideology of the Indonesian people. Some Indonesian Muslim leaders strive to determine the foundation of the country in studying Indonesian history requires a proper understanding of the role of Islam. Before independence, the movement of Islam in Indonesia was divided into two major currents: traditionalists who developed in the countryside and modernists who grew up in urban areas. The current type of research is critical analysis. This research is based on library research and textual analysis of relevant materials taken from primary and secondary sources on history, development, change and transformation. The results of this study reveal that nationalism does not conflict with Islam and therefore Muslims can apply it in their lives. This is because nationalism can be used to obtain peace among the people whether they are Muslim or non-Muslim. Nationalism will not harm Islam and Muslims in Indonesia because nationalism is part of Islam. They allow the application of man-made laws such as nationalism as long as they are suitable for Muslims. However, their acceptance of Pancasila as a state ideology is a reflection of their commitment to Indonesian nationalism.
{"title":"The Role of Islam in Shaping the Idea of Indonesia","authors":"Imanuddin Abil Fida, Benny Prasetiya","doi":"10.29240/AJIS.V4I1.816","DOIUrl":"https://doi.org/10.29240/AJIS.V4I1.816","url":null,"abstract":"This study will describe information that Islam plays a role in influencing the struggle in determining the main ideology of the Indonesian people. Some Indonesian Muslim leaders strive to determine the foundation of the country in studying Indonesian history requires a proper understanding of the role of Islam. Before independence, the movement of Islam in Indonesia was divided into two major currents: traditionalists who developed in the countryside and modernists who grew up in urban areas. The current type of research is critical analysis. This research is based on library research and textual analysis of relevant materials taken from primary and secondary sources on history, development, change and transformation. The results of this study reveal that nationalism does not conflict with Islam and therefore Muslims can apply it in their lives. This is because nationalism can be used to obtain peace among the people whether they are Muslim or non-Muslim. Nationalism will not harm Islam and Muslims in Indonesia because nationalism is part of Islam. They allow the application of man-made laws such as nationalism as long as they are suitable for Muslims. However, their acceptance of Pancasila as a state ideology is a reflection of their commitment to Indonesian nationalism.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"134 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86824415","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}
Insyaallah is often used in daily conversation. Consequently, its essence does not get the attention from majority of speaker, because it belongs to ususal matter. Through the tadabbur method with an integrative approach between Insyaallah in the Al-Quran in Linguistics and rules of Logic in Mathematic, this research aims to reveal its moral messages, in order to understand its function. The results in this research indicate that Insyaallah which wasoriginally like Implication in the rules of Logic, after being reanalyzed it waslike Biimplication. Insyaallah does not mean if God will, but if only if God will. This presents a positive moral message. Humans who donot have anypower are factually motivated not to despair of Gods mercies. So they are able to fulfillcertain consequences when God determines His antecedents. In other word, the actual fuction of Insyaallah teaches people to think and act positively, both when interacting with other humans and the Creator.
{"title":"The Moral Message of Lafadz Insyaallah in View of Linguistics and Mathematics","authors":"Himatul Istiqomah","doi":"10.29240/AJIS.V4I1.778","DOIUrl":"https://doi.org/10.29240/AJIS.V4I1.778","url":null,"abstract":"Insyaallah is often used in daily conversation. Consequently, its essence does not get the attention from majority of speaker, because it belongs to ususal matter. Through the tadabbur method with an integrative approach between Insyaallah in the Al-Quran in Linguistics and rules of Logic in Mathematic, this research aims to reveal its moral messages, in order to understand its function. The results in this research indicate that Insyaallah which wasoriginally like Implication in the rules of Logic, after being reanalyzed it waslike Biimplication. Insyaallah does not mean if God will, but if only if God will. This presents a positive moral message. Humans who donot have anypower are factually motivated not to despair of Gods mercies. So they are able to fulfillcertain consequences when God determines His antecedents. In other word, the actual fuction of Insyaallah teaches people to think and act positively, both when interacting with other humans and the Creator.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"23 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80765584","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 describes and identifies the learning styles of teachers who are undergoing a postgraduate course in Islamic studies. Using the quantitative descriptive method, with 27 subjects in the research subject, there is a second semester of the academic year 20018/2019 postgraduate program at Raden Rahmat Islamic University Malang, Indonesia. Data collection techniques used in this study were observation, interview, and documentation. The interview used was designed with limited answers. The results showed that 100% of students use information technology (such as Google search engines) to do tasks. 63.6% of students preferred to use book references and 36.4% preferred to search the internet. The learning media that are the choice of students are 54.5% in the form of textbooks, 27, 3% videos, and 18.2% power points. 54, 5% of students read books every day, 27, 3% when doing assignments and 18.2% once a week. With interest in the high reference book; 90.9% of students chose to enjoy learning to use social media and e-learning, and only 9.1% did not like it.
{"title":"Asalib Ta�allum al-Mu�allimy al-Dirasat al-Islamiyah Fi al-Dirasat al-�Ulya","authors":"Nuril Mufidah, N. Kholis","doi":"10.29240/AJIS.V4I1.846","DOIUrl":"https://doi.org/10.29240/AJIS.V4I1.846","url":null,"abstract":"This study describes and identifies the learning styles of teachers who are undergoing a postgraduate course in Islamic studies. Using the quantitative descriptive method, with 27 subjects in the research subject, there is a second semester of the academic year 20018/2019 postgraduate program at Raden Rahmat Islamic University Malang, Indonesia. Data collection techniques used in this study were observation, interview, and documentation. The interview used was designed with limited answers. The results showed that 100% of students use information technology (such as Google search engines) to do tasks. 63.6% of students preferred to use book references and 36.4% preferred to search the internet. The learning media that are the choice of students are 54.5% in the form of textbooks, 27, 3% videos, and 18.2% power points. 54, 5% of students read books every day, 27, 3% when doing assignments and 18.2% once a week. With interest in the high reference book; 90.9% of students chose to enjoy learning to use social media and e-learning, and only 9.1% did not like it.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"59 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77888000","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 develop contextual learning tools for Islamic Education through contextual learning that is valid, practical and effective. The subject of this study was students grade seven Junior High School on odd semester of Rejang Lebong. This research is a development research whose procedure consists of ten steps, namely: (1) problem identification, (2) information collection, (3) product design, (4) design validation, (5) design improvement, (6) product testing , (7) product revisions, (8) usage trials, (9) final product revisions, 10) mass production, so that the syllabus, teaching implementation plan, modules and worksheets are valid, practical and effective. Data collection techniques are carried out by observation, questionnaire, and test results. The data collected was analyzed by percentage. The results of this study are: syllabus, teaching implementation plan, modules and Student Worksheets that have been validated by the validator are valid. Then based on the response of students to the module and student worksheet grade seven Islamic Education in Rejang Lebong is practical. then the teaching implementation plan, modules and Student Worksheets provided in the learning process are effective.
{"title":"Contextual Learning and Its Contribution To The Understanding of Islamic Education","authors":"Kusen Kusen, R. Hidayat","doi":"10.29240/AJIS.V4I1.844","DOIUrl":"https://doi.org/10.29240/AJIS.V4I1.844","url":null,"abstract":"This study aims to develop contextual learning tools for Islamic Education through contextual learning that is valid, practical and effective. The subject of this study was students grade seven Junior High School on odd semester of Rejang Lebong. This research is a development research whose procedure consists of ten steps, namely: (1) problem identification, (2) information collection, (3) product design, (4) design validation, (5) design improvement, (6) product testing , (7) product revisions, (8) usage trials, (9) final product revisions, 10) mass production, so that the syllabus, teaching implementation plan, modules and worksheets are valid, practical and effective. Data collection techniques are carried out by observation, questionnaire, and test results. The data collected was analyzed by percentage. The results of this study are: syllabus, teaching implementation plan, modules and Student Worksheets that have been validated by the validator are valid. Then based on the response of students to the module and student worksheet grade seven Islamic Education in Rejang Lebong is practical. then the teaching implementation plan, modules and Student Worksheets provided in the learning process are effective.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"49 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90888707","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}
P. Handayani, M. A. Al-Asrori, Nur Halimah, Malikhatun Natiqoh, Wildan Alim
Since the emergence of the symptoms neuroscience in our body the center is in the brain, one of them is emotion. Emotions are intense feelings directed at someone or something, there are differences in studying emotions according to Islamic religion and neuroscience. In neuroscience emotions lie within the limbic system of the brain, whereas in Islamic religion emotions lie in the heart (Qolb). Therefore there are significant differences regarding the emergence of emotions in the neuroscience and religion of Islam, for that we try to correlate with the perspective of the neuroscience and Islam so as to produce an interconnected perspective between the two.
{"title":"Divergency of Emotion in the Perspective of Neuro-sciences and Islam","authors":"P. Handayani, M. A. Al-Asrori, Nur Halimah, Malikhatun Natiqoh, Wildan Alim","doi":"10.29240/ajis.v3i2.519","DOIUrl":"https://doi.org/10.29240/ajis.v3i2.519","url":null,"abstract":"Since the emergence of the symptoms neuroscience in our body the center is in the brain, one of them is emotion. Emotions are intense feelings directed at someone or something, there are differences in studying emotions according to Islamic religion and neuroscience. In neuroscience emotions lie within the limbic system of the brain, whereas in Islamic religion emotions lie in the heart (Qolb). Therefore there are significant differences regarding the emergence of emotions in the neuroscience and religion of Islam, for that we try to correlate with the perspective of the neuroscience and Islam so as to produce an interconnected perspective between the two.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"42 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87535031","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}
Today there are still many Muslimah dressed not in accordance with the rules in the Islamic religion. Good dress habits must be planted early so that the Muslimah get used to and make Islamic dress codes entrenched in society. Tabarruj is a woman's style of dress or attitude that is excessive in order to attract the attention of others when she comes out of her house, deliberately showing the beauty of her face and body and waving her way so that she can see the jewelry in front of other people. the Aim of this research is to know the understanding of paragraph about tabarruj in the Qur'an, inside about rule dressed up or be decorated for woman. In this study the researcher used library research with the method of maudhu'i of interpretation which collects verses of the Quran based on the topic or theme set by all the verses collected based on the period of decline, then studied in depth and thoroughly from various aspects that can be explored, then pay attention to these verses with explanations and relationships with other verses. The Results show that tabarruj in the Qur'an is style dressed up or attitudes woman on purpose interesting other people's attention when she go out from her house and show her beauty.
{"title":"The Concept of Tabarruj in the Qur’an according to Muslim Commentators","authors":"M. Wati, Hasep Saputra","doi":"10.29240/AJIS.V3I2.577","DOIUrl":"https://doi.org/10.29240/AJIS.V3I2.577","url":null,"abstract":"Today there are still many Muslimah dressed not in accordance with the rules in the Islamic religion. Good dress habits must be planted early so that the Muslimah get used to and make Islamic dress codes entrenched in society. Tabarruj is a woman's style of dress or attitude that is excessive in order to attract the attention of others when she comes out of her house, deliberately showing the beauty of her face and body and waving her way so that she can see the jewelry in front of other people. the Aim of this research is to know the understanding of paragraph about tabarruj in the Qur'an, inside about rule dressed up or be decorated for woman. In this study the researcher used library research with the method of maudhu'i of interpretation which collects verses of the Quran based on the topic or theme set by all the verses collected based on the period of decline, then studied in depth and thoroughly from various aspects that can be explored, then pay attention to these verses with explanations and relationships with other verses. The Results show that tabarruj in the Qur'an is style dressed up or attitudes woman on purpose interesting other people's attention when she go out from her house and show her beauty.","PeriodicalId":32994,"journal":{"name":"AJIS Academic Journal of Islamic Studies","volume":"64 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83012180","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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