Pub Date : 2022-03-24DOI: 10.37680/almikraj.v2i2.1221
Achmad Mu'afi As'ad, A. Abdullah
Organized learning system is a combination that includes elements of human, material, facilities, equipment, and procedures that interact to achieve a goal. Human element in the system of learning is students, teachers / faculty, librarians, laboratory, administrative personnel as well as those that support the success of the learning process. Information and communication technology is the result of human engineering to information process and the process of delivering a message (ideas, ideas) from one party to another resulting in faster, wider distribution, and longer storage. To be able to take advantage of ICT to improve the quality of learning, there are three things that must be realized that (1) students and teachers should have access to digital technology and the Internet in the classroom, school, and teacher education institutions, (2) must be available the material quality, meaningful and cultural support for students and teachers, and (3) the teacher should have knowledge and skills in using tools and digital resources to help students to mencaqpai academic standards. The demands of learning in the future should be open and two-way, diverse, multi-disciplinary and related to the productivity of work "at that moment" and competitive. Information and communication technology cheaply and easily will eliminate the limitations of space and time that had been limiting world of education. Today many impacts that occur as a result of the development of IT in the country. Indeed, the development of IT if addressed in a positive able to have a positive impact if addressed negative and may be adversely affected as well
{"title":"KONSEP MEDIA BELAJAR DAN TEORI PEMBELAJARAN BERBASIS TEKNOLOGI","authors":"Achmad Mu'afi As'ad, A. Abdullah","doi":"10.37680/almikraj.v2i2.1221","DOIUrl":"https://doi.org/10.37680/almikraj.v2i2.1221","url":null,"abstract":"Organized learning system is a combination that includes elements of human, material, facilities, equipment, and procedures that interact to achieve a goal. Human element in the system of learning is students, teachers / faculty, librarians, laboratory, administrative personnel as well as those that support the success of the learning process. Information and communication technology is the result of human engineering to information process and the process of delivering a message (ideas, ideas) from one party to another resulting in faster, wider distribution, and longer storage. To be able to take advantage of ICT to improve the quality of learning, there are three things that must be realized that (1) students and teachers should have access to digital technology and the Internet in the classroom, school, and teacher education institutions, (2) must be available the material quality, meaningful and cultural support for students and teachers, and (3) the teacher should have knowledge and skills in using tools and digital resources to help students to mencaqpai academic standards. The demands of learning in the future should be open and two-way, diverse, multi-disciplinary and related to the productivity of work \"at that moment\" and competitive. Information and communication technology cheaply and easily will eliminate the limitations of space and time that had been limiting world of education. Today many impacts that occur as a result of the development of IT in the country. Indeed, the development of IT if addressed in a positive able to have a positive impact if addressed negative and may be adversely affected as well","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"43 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73824162","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 : 2022-03-09DOI: 10.37680/almikraj.v2i2.1348
Moh Asvin Abdurrohman, Sungkono Sungkono
Islam is one of the largest religions spread throughout the world today. Islam is also the only religion that is approved by Allah SWT. We as Muslims should be grateful for living in Indonesia, where the majority of the population is Muslim. Islam continues to grow and can be accepted by many people thanks to the efforts made by the Prophets and also our scholars. If you pay attention, Islam is also different from other religions which take the name of the religion from the name of the founder or the name of the place where it is spread. The name of the religion of Islam is a term that shows the attitude and nature of its adherents towards Allah SWT. The name Islam was born not because of a gift from a person or group of people, but comes from the Creator directly, Allah SWT. Quoting from the mui.or.id site, the word Islam comes from the words "aslama", "yuslimu", "islaaman" which means submission, obedience, and safety. Islam means submission or total submission to the teachings of Islam given by Allah SWT. Islam came to earth to build humans in peace with an attitude of total submission to Allah SWT, so that a person who is Muslim will prioritize peace in himself and on others. Also the safety of yourself and the safety of others
{"title":"KONSEP ARTI ISLAM DALAM AL-QUR’AN","authors":"Moh Asvin Abdurrohman, Sungkono Sungkono","doi":"10.37680/almikraj.v2i2.1348","DOIUrl":"https://doi.org/10.37680/almikraj.v2i2.1348","url":null,"abstract":"Islam is one of the largest religions spread throughout the world today. Islam is also the only religion that is approved by Allah SWT. We as Muslims should be grateful for living in Indonesia, where the majority of the population is Muslim. Islam continues to grow and can be accepted by many people thanks to the efforts made by the Prophets and also our scholars. If you pay attention, Islam is also different from other religions which take the name of the religion from the name of the founder or the name of the place where it is spread. The name of the religion of Islam is a term that shows the attitude and nature of its adherents towards Allah SWT. The name Islam was born not because of a gift from a person or group of people, but comes from the Creator directly, Allah SWT. Quoting from the mui.or.id site, the word Islam comes from the words \"aslama\", \"yuslimu\", \"islaaman\" which means submission, obedience, and safety. Islam means submission or total submission to the teachings of Islam given by Allah SWT. Islam came to earth to build humans in peace with an attitude of total submission to Allah SWT, so that a person who is Muslim will prioritize peace in himself and on others. Also the safety of yourself and the safety of others","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"15 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80086313","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 : 2022-03-09DOI: 10.37680/almikraj.v2i2.1339
Sri Ana, Yufridal Fitri Nursalam
Abstract: This study examines the idiomatic Arabic Indonesian translation problems. The method used descriptive qualitative analysis method. This study is a literature. The object of research is the text and answer sheets UTS courses Arabic Indonesian tarjamah Prodi PBA INSURI. Variety idiom used in the manuscript UTS course tarjamah Prodi PBA INSURI is ficil and Harf as many as 14 patterns and isim letter jar by 5 pattern, so a total of 19 patterns idiom. Of the 19 existing pattern 9 pattern idiom wrong in translation. There are several things that cause errors in the use of idioms and patterns ficil Harf Harf Isim: 1. The verb and used very familiar isim used but ignore equivalence accompanying hurf, 2. Limitations mastery of Arabic idiom, it can be seen the deviation of shades of meaning for translating words perkata than idio pattern, 3. Limitations related idiom dictionary.
{"title":"ANALISIS TARJAMAH IDIOMATIK","authors":"Sri Ana, Yufridal Fitri Nursalam","doi":"10.37680/almikraj.v2i2.1339","DOIUrl":"https://doi.org/10.37680/almikraj.v2i2.1339","url":null,"abstract":"Abstract: This study examines the idiomatic Arabic Indonesian translation problems. The method used descriptive qualitative analysis method. This study is a literature. The object of research is the text and answer sheets UTS courses Arabic Indonesian tarjamah Prodi PBA INSURI. Variety idiom used in the manuscript UTS course tarjamah Prodi PBA INSURI is ficil and Harf as many as 14 patterns and isim letter jar by 5 pattern, so a total of 19 patterns idiom. Of the 19 existing pattern 9 pattern idiom wrong in translation. There are several things that cause errors in the use of idioms and patterns ficil Harf Harf Isim: 1. The verb and used very familiar isim used but ignore equivalence accompanying hurf, 2. Limitations mastery of Arabic idiom, it can be seen the deviation of shades of meaning for translating words perkata than idio pattern, 3. Limitations related idiom dictionary.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"198 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81076711","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 : 2022-03-09DOI: 10.37680/almikraj.v2i2.1347
F. Yuni, Suci Midsyahri Azizah
Organizational culture is a set of philosophies, ideologies, norms that are owned by an organization which at the same time distinguishes it from other organizations. Faced with challenges that show that the organization has so far only been managed with mathematical approaches that are full of competitive nuances. In the midst of the problems faced, namely about what noble values (core values) should not be conveyed in the practice of forming organizational culture so far. This article intends to know the concept of organizational culture in general, as well as to know the signs of the Qur'an and Hadith. The method used in writing this article is a descriptive qualitative method of library research type. The results of the study indicate that Islamically organizational culture is a gathering place for people who have ideas and thoughts that are in line, take the concepts and habits that have been embedded in the Islamic order as the basis for moving and effort in an effort to achieve organizational goals for the benefit and welfare of the organization. blessing of Allah SWT. The Islamic order that is taken as the organizational culture includes the concepts, models and values contained in the organization
{"title":"BUDAYA ORGANISASI DALAM PRESPEKTIF AL-QUR’AN DAN AL-HADIST","authors":"F. Yuni, Suci Midsyahri Azizah","doi":"10.37680/almikraj.v2i2.1347","DOIUrl":"https://doi.org/10.37680/almikraj.v2i2.1347","url":null,"abstract":"Organizational culture is a set of philosophies, ideologies, norms that are owned by an organization which at the same time distinguishes it from other organizations. Faced with challenges that show that the organization has so far only been managed with mathematical approaches that are full of competitive nuances. In the midst of the problems faced, namely about what noble values (core values) should not be conveyed in the practice of forming organizational culture so far. This article intends to know the concept of organizational culture in general, as well as to know the signs of the Qur'an and Hadith. The method used in writing this article is a descriptive qualitative method of library research type. The results of the study indicate that Islamically organizational culture is a gathering place for people who have ideas and thoughts that are in line, take the concepts and habits that have been embedded in the Islamic order as the basis for moving and effort in an effort to achieve organizational goals for the benefit and welfare of the organization. blessing of Allah SWT. The Islamic order that is taken as the organizational culture includes the concepts, models and values contained in the organization","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89949469","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 : 2022-03-09DOI: 10.37680/almikraj.v2i2.1302
Murdianto Murdianto, Anis Rahmawati
Storytelling is an effective way to develop cognitive (knowledge), affective (feeling), and conative (appreciation) aspects in humans. The interaction of the father and Dam characters in the novel Ayahku (Not) the Liar provides an overview of the interaction between father and son, using the storytelling method in developing positive characters in children. The researcher conducted a search on the theme of storytelling for character education in the aspects of knowledge and attitude in the novel My Father (Not) Liar? This study uses a descriptive qualitative approach by using primary data sources for the novel entitled My Father (Not) Pembelian by Tere Liye, published by Gramedia Pustaka Utama, equipped with secondary data sources from documentation materials related to the theme and the novel with content analysis as an analytical technique. The results of this study The use of storytelling in character education in the knowledge aspect in Tere Liye's Father Not a Liar Novel is through 17 uses, while in the attitude aspect it is used 12 times.
讲故事是发展人类认知(知识)、情感(感觉)和创造性(欣赏)方面的有效途径。小说《说说者》中父亲和儿子之间的互动，用讲故事的方法培养孩子的积极性格，为父子之间的互动提供了一个概述。研究者对小说《我父亲(不是)说谎者?》中的讲故事主题从知识和态度两个方面进行了性格教育的研究。本研究以Gramedia Pustaka Utama出版的Tere Liye的小说《My Father (Not) Pembelian》为主要数据来源，采用描述性定性方法，并辅以与主题相关的文献资料和小说的辅助数据来源，以内容分析作为分析技术。在《父亲不是说谎者》中，讲故事在知识方面的角色教育中使用了17次，而在态度方面使用了12次。
{"title":"PENGGUNAAN STORYTELLING UNTUK PENDIDIKAN KARAKTER DALAM NOVEL AYAHKU (BUKAN) PEMBOHONG KARYA TERE LIYE","authors":"Murdianto Murdianto, Anis Rahmawati","doi":"10.37680/almikraj.v2i2.1302","DOIUrl":"https://doi.org/10.37680/almikraj.v2i2.1302","url":null,"abstract":"Storytelling is an effective way to develop cognitive (knowledge), affective (feeling), and conative (appreciation) aspects in humans. The interaction of the father and Dam characters in the novel Ayahku (Not) the Liar provides an overview of the interaction between father and son, using the storytelling method in developing positive characters in children. The researcher conducted a search on the theme of storytelling for character education in the aspects of knowledge and attitude in the novel My Father (Not) Liar? This study uses a descriptive qualitative approach by using primary data sources for the novel entitled My Father (Not) Pembelian by Tere Liye, published by Gramedia Pustaka Utama, equipped with secondary data sources from documentation materials related to the theme and the novel with content analysis as an analytical technique. The results of this study The use of storytelling in character education in the knowledge aspect in Tere Liye's Father Not a Liar Novel is through 17 uses, while in the attitude aspect it is used 12 times.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"54 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83579368","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 : 2022-03-09DOI: 10.37680/almikraj.v2i2.1341
K. Kadenun, Agus Purnomo
Zakat is one of the pillars of Islam as a religious obligation imposed on one's wealth according to certain rules. The obligation of zakat is explained in the Law of the Republic of Indonesia Number 23 of 2011 Article 1 paragraph 2, the Qur'an, al-Hadith, and the provisions of zakat are also explained further by the scholars in the books they write. In fact, the implementation of agricultural zakat in Putat Village, Geger District, Madiun Regency, there is a discrepancy in determining the amount of zakat issued by farmers with the provisions explained by zakat fiqh. Therefore, the objectives that want to be known in writing this article are: (1) To find out the awareness of farmers in Putat Village, Geger District, Madiun Regency in issuing agricultural zakat?. (2) To find out the review of zakat fiqh on the implementation of zakat on rice agricultural products in Putat Village, Geger District, Madiun Regency?. This research was conducted qualitatively in Putat Geger Village, Madiun, with data collection procedures through interview, observation, and documentation techniques. The collected data related to the implementation of zakat on rice agricultural products and a review of zakat fiqh on the implementation of zakat on rice agricultural products are analyzed in a correlational manner below. Based on the results of data analysis, it can be said that (1) In the implementation of agricultural zakat in Putat Geger Village, Madiun, namely: Farmers are aware of the obligation of zakat from their agricultural products. However, in spending, they ignore the minimum obligatory zakat (nisab) and mustahiq zakat. Therefore, the implementation of agricultural zakat carried out by the farming community of Putat Geger Madiun Village is very diverse, because they issue and distribute agricultural zakat according to their respective ways and understandings. (2) In terms of zakat fiqh, namely: The zakat issued by the farmers of Putat Geger Madiun Village cannot be said to be completely correct, because in zakat fiqh it has been determined that zakat on agricultural products is 10% in the rainy season, and 5% in the rainy season. dry season, and the zakat must be in the form of rice, it may be in the form of rice if the calculation has been adjusted to the provisions of the fiqh of zakat. Then the distribution must also be given to people who are entitled to receive it in accordance with the provisions described in the Qur'an at-Taubah verse 60.
{"title":"IMPLEMENTASI ZAKAT PADI DI PUTAT GEGER MADIUN PERSPEKTIF FIQH ZAKAT","authors":"K. Kadenun, Agus Purnomo","doi":"10.37680/almikraj.v2i2.1341","DOIUrl":"https://doi.org/10.37680/almikraj.v2i2.1341","url":null,"abstract":"Zakat is one of the pillars of Islam as a religious obligation imposed on one's wealth according to certain rules. The obligation of zakat is explained in the Law of the Republic of Indonesia Number 23 of 2011 Article 1 paragraph 2, the Qur'an, al-Hadith, and the provisions of zakat are also explained further by the scholars in the books they write. In fact, the implementation of agricultural zakat in Putat Village, Geger District, Madiun Regency, there is a discrepancy in determining the amount of zakat issued by farmers with the provisions explained by zakat fiqh. Therefore, the objectives that want to be known in writing this article are: (1) To find out the awareness of farmers in Putat Village, Geger District, Madiun Regency in issuing agricultural zakat?. (2) To find out the review of zakat fiqh on the implementation of zakat on rice agricultural products in Putat Village, Geger District, Madiun Regency?. This research was conducted qualitatively in Putat Geger Village, Madiun, with data collection procedures through interview, observation, and documentation techniques. The collected data related to the implementation of zakat on rice agricultural products and a review of zakat fiqh on the implementation of zakat on rice agricultural products are analyzed in a correlational manner below. Based on the results of data analysis, it can be said that (1) In the implementation of agricultural zakat in Putat Geger Village, Madiun, namely: Farmers are aware of the obligation of zakat from their agricultural products. However, in spending, they ignore the minimum obligatory zakat (nisab) and mustahiq zakat. Therefore, the implementation of agricultural zakat carried out by the farming community of Putat Geger Madiun Village is very diverse, because they issue and distribute agricultural zakat according to their respective ways and understandings. (2) In terms of zakat fiqh, namely: The zakat issued by the farmers of Putat Geger Madiun Village cannot be said to be completely correct, because in zakat fiqh it has been determined that zakat on agricultural products is 10% in the rainy season, and 5% in the rainy season. dry season, and the zakat must be in the form of rice, it may be in the form of rice if the calculation has been adjusted to the provisions of the fiqh of zakat. Then the distribution must also be given to people who are entitled to receive it in accordance with the provisions described in the Qur'an at-Taubah verse 60. \u0000 ","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"77 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-03-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84652998","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 : 2021-12-30DOI: 10.18592/khazanah.v19i2.4384
Siti Humairoh, Wildan Zulza Mufti
This article analyzes the acculturation of Islamic and Javanese culture in the tradition of burying tembuni in the Panti community. This study aims to determine the construction of the community in understanding the history of the burial of the Tembuni tradition, the meaning of the forms and symbols of the rituals of the community in the burial of the Tembuni tradition and how the values contained in the tradition. This type of research is descriptive qualitative, using an ethnographic approach with observation, documentation, and in-depth interviews. The results of this study are that there are no special records regarding this tembuni burial tradition, both in terms of when and who first triggered it. Where in this ritual there are elements of Hindu-Buddhist belief, kejawen and finally intersect with Islam, which in this process the author calls the process of cultural acculturation. Tradition in the ritual of burying tembuni has existed since ancient times and nothing has changed, for centuries. Therefore, it has become a consideration related to the form of rituals and symbols that are believed to have a sacred value by the Panti community. So that this can have sociocultural implications and a strong relationship with the future of children in community life in the future. The tradition of burying the tembuni seeks to reveal the relationship between humans and God through prayer, rituals as a mediation to express gratitude and ask for salvation. This tradition contains values that are meaningful to the Panti community, such as religious values, moral values, and social values. Artikel ini menganalisis tentang akulturasi budaya Islam dan Jawa dalam tradisi mengubur tembuni di masyarakat Panti. Penelitian ini bertujuan untuk mengetahui konstruksi masyarakat dalam memahami sejarah penguburan tradisi Tembuni, makna bentuk dan simbol ritual masyarakat dalam penguburan tradisi Tembuni dan bagaimana nilai-nilai yang terkandung dalam tradisi tersebut. Jenis penelitian ini adalah deskriptif kualitatif, menggunakan pendekatan etnografi dengan observasi, dokumentasi, dan wawancara mendalam. Hasil dari penelitian ini bahwa tidak ada catatan khusus mengenai tradisi penguburan tembuni ini, baik dari segi kapan dan siapa yang pertama kali memicunya. Dalam ritual ini terdapat unsur kepercayaan Hindu-Budha, kejawen dan akhirnya bersinggungan dengan agama Islam, yang dalam proses ini penulis sebut sebagai proses akulturasi budaya. Tradisi dalam ritual mengubur tembuni sudah ada sejak zaman dahulu dan tidak ada yang berubah, selama berabad-abad. Oleh karena itu, telah menjadi pertimbangan terkait bentuk ritual dan simbol-simbol yang diyakini akan nilai kesakralitasnya oleh masyarakat Panti. Sehingga hal tersebut dapat berimplikasi pada sosiokultural dan hubungannya yang kuat dengan masa depan anak dalam kehidupan masyarakat kelak. Tradisi mengubur tembuni ini berupaya mengungkap hubungan manusia dengan Tuhan melalui sembahyang, ritual sebagai mediasi un
{"title":"AKULTURASI BUDAYA ISLAM DAN JAWA DALAM TRADISI MENGUBUR TEMBUNI","authors":"Siti Humairoh, Wildan Zulza Mufti","doi":"10.18592/khazanah.v19i2.4384","DOIUrl":"https://doi.org/10.18592/khazanah.v19i2.4384","url":null,"abstract":"This article analyzes the acculturation of Islamic and Javanese culture in the tradition of burying tembuni in the Panti community. This study aims to determine the construction of the community in understanding the history of the burial of the Tembuni tradition, the meaning of the forms and symbols of the rituals of the community in the burial of the Tembuni tradition and how the values contained in the tradition. This type of research is descriptive qualitative, using an ethnographic approach with observation, documentation, and in-depth interviews. The results of this study are that there are no special records regarding this tembuni burial tradition, both in terms of when and who first triggered it. Where in this ritual there are elements of Hindu-Buddhist belief, kejawen and finally intersect with Islam, which in this process the author calls the process of cultural acculturation. Tradition in the ritual of burying tembuni has existed since ancient times and nothing has changed, for centuries. Therefore, it has become a consideration related to the form of rituals and symbols that are believed to have a sacred value by the Panti community. So that this can have sociocultural implications and a strong relationship with the future of children in community life in the future. The tradition of burying the tembuni seeks to reveal the relationship between humans and God through prayer, rituals as a mediation to express gratitude and ask for salvation. This tradition contains values that are meaningful to the Panti community, such as religious values, moral values, and social values. Artikel ini menganalisis tentang akulturasi budaya Islam dan Jawa dalam tradisi mengubur tembuni di masyarakat Panti. Penelitian ini bertujuan untuk mengetahui konstruksi masyarakat dalam memahami sejarah penguburan tradisi Tembuni, makna bentuk dan simbol ritual masyarakat dalam penguburan tradisi Tembuni dan bagaimana nilai-nilai yang terkandung dalam tradisi tersebut. Jenis penelitian ini adalah deskriptif kualitatif, menggunakan pendekatan etnografi dengan observasi, dokumentasi, dan wawancara mendalam. Hasil dari penelitian ini bahwa tidak ada catatan khusus mengenai tradisi penguburan tembuni ini, baik dari segi kapan dan siapa yang pertama kali memicunya. Dalam ritual ini terdapat unsur kepercayaan Hindu-Budha, kejawen dan akhirnya bersinggungan dengan agama Islam, yang dalam proses ini penulis sebut sebagai proses akulturasi budaya. Tradisi dalam ritual mengubur tembuni sudah ada sejak zaman dahulu dan tidak ada yang berubah, selama berabad-abad. Oleh karena itu, telah menjadi pertimbangan terkait bentuk ritual dan simbol-simbol yang diyakini akan nilai kesakralitasnya oleh masyarakat Panti. Sehingga hal tersebut dapat berimplikasi pada sosiokultural dan hubungannya yang kuat dengan masa depan anak dalam kehidupan masyarakat kelak. Tradisi mengubur tembuni ini berupaya mengungkap hubungan manusia dengan Tuhan melalui sembahyang, ritual sebagai mediasi un","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46524567","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 : 2021-12-29DOI: 10.18592/khazanah.v19i2.4975
M. Latif, Muh. Ilham Usman
This paper presents the results of research on the phenomenon of the pilgrimage to the graves of wali’s in the Mandarese community of the South Sulawesi. This study used a descriptive qualitative method to describe the behavior of pilgrimage to the graves of the wali’s by the Mandarese community by observing the graves of Syekh Abdul Mannan, Syekh Abdurrahim Kamaluddin and Imam Lapeo. Data were collected using interview and observation methods, as well as conducting a Focus Group Discussion (FGD) in Majene. The research was conducted from March to October 2020. The results of the study found that the Mandarese society always made pilgrimages to the tomb of Syekh Abdul Mannan (as the first propagator of Islam in the Banggae area), the tomb of Syekh Abdurrahim Kamaluddin (as the first spreader of Islam in the Binuang-Tinambung area), and the tomb of Imam Lapeo (Mandarese Islamic preacher who is believed to have karamah) because the Mandarnese society made the tomb as religious tourism, the grave as a place where prayers are answered, a place to receive blessings, and also as a place to study Islamic history in the Mandarnese region.Artikel ini menyajikan hasil penelitian tentang fenomena ziarah makam wali dalam masyarakat Mandar. Penelitian ini menggunakan metode kualitatif deskriptif untuk mendeskripsikan perilaku ziarah ke makam wali oleh masyarakat Mandar dengan mengamati makam Syekh Abdul Mannan, Syekh Abdurrahim Kamaluddin dan Imam Lapeo. Data dikumpulkan dengan metode wawancara, dan observasi, serta melaksanakan Focus Group Discussion (FGD) di Majene. Penelitian dilakukan mulai dari Maret s/d Oktober 2020. Hasil penelitian mendapatkan bahwa masyarakat Mandar senantiasa melakukan ziarah ke makam Syekh Abdul Mannan (sebagai penyebar Islam pertama kali di daerah Banggae), makam Syekh Abdurrahim Kamaluddin (sebagai penyebar Islam pertama kali di daerah Binuang-Tinambung), dan makam Imam Lapeo (Pendakwah Islam Mandar yang dipercaya mempunyai karamah) disebabkan masyarakat Mandar menjadikan makam sebagai wisata religi, tempat mustajab berdoa, tempat mendapat berkah, dan juga sebagai tempat belajar sejarah Islam di wilayah Mandar.
本文介绍了对南苏拉威西省曼达雷斯族瓦里人墓地朝圣现象的研究结果。本研究采用描述性定性方法，通过观察Syekh Abdul Mannan、Syekh Abdurrahim Kamaluddin和Imam Lapeo的坟墓，来描述Mandarese社区对wali坟墓的朝圣行为。通过访谈和观察方法收集数据，并在马杰内进行焦点小组讨论(FGD)。该研究于2020年3月至10月进行。研究结果发现,Mandarese社会总是去朝圣的坟墓Syekh Abdul甘露聚糖(如第一Banggae地区伊斯兰教的传播算子),Syekh凯的坟墓Kamaluddin(伊斯兰教的第一个撒布机Binuang-Tinambung区域),和伊玛目的坟墓Lapeo (Mandarese伊斯兰传教士被认为karamah)因为Mandarnese社会宗教旅游的坟墓,坟墓的地方祈祷回答说,是一个接受祝福的地方，也是一个在国语地区研究伊斯兰历史的地方。Artikel ini menyajikan hasil penelitian tentang现象ziarah makam wali dalam masyarakat Mandar。Penelitian ini menggunakan meitalitalitalsikan peraku ziarah ke makam wali oleh masyarakat Mandar dengan mengamati makam sheikh Abdul Mannan, sheikh Abdurrahim Kamaluddin dan Imam Lapeo。数据dikumpulkan dengan方法wawancara, dan observasi, serta melaksanakan焦点小组讨论(FGD) dimajene。Penelitian dilakukan mulai dari market 2020年10月5日。Hasil penelitian mendapatkan bahwa Mandar senantiasa melakukan ziarah ke makam Syekh Abdul Mannan (sebagai penyebar Islam pertama kali di daerah Banggae)， makam Syekh Abdurrahim Kamaluddin (sebagai penyebar Islam pertama kali di daerah binang - tinambung)， dan makam Imam Lapeo (Pendakwah Islam Mandar yang dipercaya mempunyai karamah) disebabkan masyarakat Mandar menjadikan makam sebagai wisata religi, temat mustajab berdoa, temat mendapat berkah, temat mendapat berkah, temat mendapat berkah，dan juga sebagai temat belajar sejarah Islam di wilayah Mandar。
{"title":"FENOMENA ZIARAH MAKAM WALI DALAM MASYARAKAT MANDAR","authors":"M. Latif, Muh. Ilham Usman","doi":"10.18592/khazanah.v19i2.4975","DOIUrl":"https://doi.org/10.18592/khazanah.v19i2.4975","url":null,"abstract":"This paper presents the results of research on the phenomenon of the pilgrimage to the graves of wali’s in the Mandarese community of the South Sulawesi. This study used a descriptive qualitative method to describe the behavior of pilgrimage to the graves of the wali’s by the Mandarese community by observing the graves of Syekh Abdul Mannan, Syekh Abdurrahim Kamaluddin and Imam Lapeo. Data were collected using interview and observation methods, as well as conducting a Focus Group Discussion (FGD) in Majene. The research was conducted from March to October 2020. The results of the study found that the Mandarese society always made pilgrimages to the tomb of Syekh Abdul Mannan (as the first propagator of Islam in the Banggae area), the tomb of Syekh Abdurrahim Kamaluddin (as the first spreader of Islam in the Binuang-Tinambung area), and the tomb of Imam Lapeo (Mandarese Islamic preacher who is believed to have karamah) because the Mandarnese society made the tomb as religious tourism, the grave as a place where prayers are answered, a place to receive blessings, and also as a place to study Islamic history in the Mandarnese region.Artikel ini menyajikan hasil penelitian tentang fenomena ziarah makam wali dalam masyarakat Mandar. Penelitian ini menggunakan metode kualitatif deskriptif untuk mendeskripsikan perilaku ziarah ke makam wali oleh masyarakat Mandar dengan mengamati makam Syekh Abdul Mannan, Syekh Abdurrahim Kamaluddin dan Imam Lapeo. Data dikumpulkan dengan metode wawancara, dan observasi, serta melaksanakan Focus Group Discussion (FGD) di Majene. Penelitian dilakukan mulai dari Maret s/d Oktober 2020. Hasil penelitian mendapatkan bahwa masyarakat Mandar senantiasa melakukan ziarah ke makam Syekh Abdul Mannan (sebagai penyebar Islam pertama kali di daerah Banggae), makam Syekh Abdurrahim Kamaluddin (sebagai penyebar Islam pertama kali di daerah Binuang-Tinambung), dan makam Imam Lapeo (Pendakwah Islam Mandar yang dipercaya mempunyai karamah) disebabkan masyarakat Mandar menjadikan makam sebagai wisata religi, tempat mustajab berdoa, tempat mendapat berkah, dan juga sebagai tempat belajar sejarah Islam di wilayah Mandar. ","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42846429","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 : 2021-12-28DOI: 10.18592/khazanah.v19i2.4991
Akhmad Sagir, M. Hasan
Surah Yasin is a surah often recited in various religious activities in Indonesian society. Yasin a considered a surah that has many benefits. The tradition of reciting Yasin is a routine practice done by Muslims, especially in Indonesia. However, the recitation of Yasin in Indonesia is encountered in various forms in religious rituals. Therefore, the writing was based on people gathering to recite Yasin. It can be seen that the reciting Yasin is not only in the culture but the Islamic values that are instilled. This study aims to conduct a literature review study on the living Qur’an use of Yasin in Indonesia. The ATLAS.ti application version 9.0.20.0 was used to assist in analysing existing data. This research method used was reviewing the living Qur’an literature, including 1) the first stage: planning review, 2) the second stage: the implementation of the review, and 3) the last stage: presentation of results. The researcher found 78 articles from the google scholar index source, and 28 papers were read and analysed in this study. The findings showed Yasin’s function for public belief and forms of traditions cultivated in Indonesia’s living Qur’an. These findings resulted in the reciting of Yasin as a practice cultured by the community. Also, the culture of reciting Yasin becomes a sacred ritual and full of meaning in every activity. It is suggested that future research provides a specific knowledge contribution to reciting Yasin in Indonesia.
{"title":"THE TRADITION OF YASINAN IN INDONESIA","authors":"Akhmad Sagir, M. Hasan","doi":"10.18592/khazanah.v19i2.4991","DOIUrl":"https://doi.org/10.18592/khazanah.v19i2.4991","url":null,"abstract":"Surah Yasin is a surah often recited in various religious activities in Indonesian society. Yasin a considered a surah that has many benefits. The tradition of reciting Yasin is a routine practice done by Muslims, especially in Indonesia. However, the recitation of Yasin in Indonesia is encountered in various forms in religious rituals. Therefore, the writing was based on people gathering to recite Yasin. It can be seen that the reciting Yasin is not only in the culture but the Islamic values that are instilled. This study aims to conduct a literature review study on the living Qur’an use of Yasin in Indonesia. The ATLAS.ti application version 9.0.20.0 was used to assist in analysing existing data. This research method used was reviewing the living Qur’an literature, including 1) the first stage: planning review, 2) the second stage: the implementation of the review, and 3) the last stage: presentation of results. The researcher found 78 articles from the google scholar index source, and 28 papers were read and analysed in this study. The findings showed Yasin’s function for public belief and forms of traditions cultivated in Indonesia’s living Qur’an. These findings resulted in the reciting of Yasin as a practice cultured by the community. Also, the culture of reciting Yasin becomes a sacred ritual and full of meaning in every activity. It is suggested that future research provides a specific knowledge contribution to reciting Yasin in Indonesia.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45556000","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 : 2021-12-28DOI: 10.18592/khazanah.v19i2.4869
Nurul Istiqamah, Ridhatullah Assya'bani
Translation of the Qur'an into Banjar language is one of the ethical receptionists in bridging passive understanding and active understanding in Banjar societies. The translation also certainly has self-characteristic and implicates understanding of the Qur'an. It was meant to study the local reception in the Koran and its characteristics. To see the attributes of ideologies and translation methods, the study uses Peter Newmark's theory of receptions. To explore the form of receptions, it uses the aesthetic reception theory Hans Robert Jauss. The idea of the reception is used to read the translated text and assess how the translator responds to the Qur’an text. According to the reception theory, a Banjar translation seems to be inclined to a literal translation detected from the sentence structure and the overall translation. The method used was the literal method. A Banjar translation has two forms, a book's physical product and a digital application. Then, another nonphysical form or use of it is the way of language and expression. The rhetoric and language that he used was a form of speech. As for his expression forms admiration, anger, gentleness, and so forth. The same is true of the subjective side seen in enhanced texts and the use of Mushaf in the form of digital products. Moreover, the transition does not fall apart from the synchronous, leaning toward the thinking of the objective thinkers of their contemporaries and the diachronic, that is, the conception of understanding from the ancient scripturesPenerjemahan al-Qur’an ke dalam Bahasa Banjar merupakan salah satu bentuk resepsi etis dalam menjembatani pemahaman pasif dan pemahaman aktif pada masyarakat Banjar. Penerjemahan ini juga tentu memiliki karakteristik tersendiri dan memberikan implikasi terhadap pemahaman dari ayat al-Qur’an tersebut. Atas dasar inilah artikel ini bertujuan untuk meneliti resepsi lokal dalam terjemah al-Qur’an dan karakteristiknya. Untuk melihat karakteristik ideologi dan metode penerjemahan, penelitian ini menggunakan teori Peter Newmark, untuk mengeksplorasi bentuk resepsi, penelitian ini menggunakan teori resepsi estetis Hans Robert Jauss. Teori resepsi digunakan untuk membaca teks terjemahan dan menilai bagaimana penerjemah merespons teks al-Qur’an. Berdasarkan teori resepsi, terjemah Bahasa Banjar terlihat cenderung pada terjemah literal yang dideteksi dari struktur kalimat dan penerjemahan keseluruhan. Metode yang digunakan ialah metode literal. Terjemah Bahasa Banjar memiliki dua bentuk, produk fisik kitab dan aplikasi digital. Lalu, bentuk lain dari bentuk non fisik atau pemaknaannya ialah gaya Bahasa dan ekspresi. Bahasa retorika dan tindak tuturnya merupakan gaya Bahasa yang digunakan. Adapun bentuk ekspresinya berupa kekaguman, kemarahan, kelembutan, dan sebagainya. Begitu pula dengan sisi subjektivitasnya yang terlihat pada ayat-ayat yang ditransformasikan, serta penggunaan mushaf dalam bentuk produk digital. Selain itu juga penerjemahan ini tida
{"title":"RESEPSI ESTETIS TERHADAP TERJEMAH AL-QURAN BAHASA BANJAR","authors":"Nurul Istiqamah, Ridhatullah Assya'bani","doi":"10.18592/khazanah.v19i2.4869","DOIUrl":"https://doi.org/10.18592/khazanah.v19i2.4869","url":null,"abstract":" Translation of the Qur'an into Banjar language is one of the ethical receptionists in bridging passive understanding and active understanding in Banjar societies. The translation also certainly has self-characteristic and implicates understanding of the Qur'an. It was meant to study the local reception in the Koran and its characteristics. To see the attributes of ideologies and translation methods, the study uses Peter Newmark's theory of receptions. To explore the form of receptions, it uses the aesthetic reception theory Hans Robert Jauss. The idea of the reception is used to read the translated text and assess how the translator responds to the Qur’an text. According to the reception theory, a Banjar translation seems to be inclined to a literal translation detected from the sentence structure and the overall translation. The method used was the literal method. A Banjar translation has two forms, a book's physical product and a digital application. Then, another nonphysical form or use of it is the way of language and expression. The rhetoric and language that he used was a form of speech. As for his expression forms admiration, anger, gentleness, and so forth. The same is true of the subjective side seen in enhanced texts and the use of Mushaf in the form of digital products. Moreover, the transition does not fall apart from the synchronous, leaning toward the thinking of the objective thinkers of their contemporaries and the diachronic, that is, the conception of understanding from the ancient scripturesPenerjemahan al-Qur’an ke dalam Bahasa Banjar merupakan salah satu bentuk resepsi etis dalam menjembatani pemahaman pasif dan pemahaman aktif pada masyarakat Banjar. Penerjemahan ini juga tentu memiliki karakteristik tersendiri dan memberikan implikasi terhadap pemahaman dari ayat al-Qur’an tersebut. Atas dasar inilah artikel ini bertujuan untuk meneliti resepsi lokal dalam terjemah al-Qur’an dan karakteristiknya. Untuk melihat karakteristik ideologi dan metode penerjemahan, penelitian ini menggunakan teori Peter Newmark, untuk mengeksplorasi bentuk resepsi, penelitian ini menggunakan teori resepsi estetis Hans Robert Jauss. Teori resepsi digunakan untuk membaca teks terjemahan dan menilai bagaimana penerjemah merespons teks al-Qur’an. Berdasarkan teori resepsi, terjemah Bahasa Banjar terlihat cenderung pada terjemah literal yang dideteksi dari struktur kalimat dan penerjemahan keseluruhan. Metode yang digunakan ialah metode literal. Terjemah Bahasa Banjar memiliki dua bentuk, produk fisik kitab dan aplikasi digital. Lalu, bentuk lain dari bentuk non fisik atau pemaknaannya ialah gaya Bahasa dan ekspresi. Bahasa retorika dan tindak tuturnya merupakan gaya Bahasa yang digunakan. Adapun bentuk ekspresinya berupa kekaguman, kemarahan, kelembutan, dan sebagainya. Begitu pula dengan sisi subjektivitasnya yang terlihat pada ayat-ayat yang ditransformasikan, serta penggunaan mushaf dalam bentuk produk digital. Selain itu juga penerjemahan ini tida","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42777875","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：