Pub Date : 2021-12-28DOI: 10.18592/khazanah.v19i2.5219
Zainal Pikri, Agustini Agustini
This article explores the construction of the definition of "fiqh" in several books of ushul fiqh of the mutakallimūn school by starting from an exploration of the classification of knowledge in Islamic philosophy and theology. Furthermore, this article identifies the implications of the classification of knowledge in theology, namely ‘ilm dharūrī (immediate knowledge) and ‘ilm nazharī (discursive knowledge) as the basis for the formation of ushul fiqh, with the main focus on the term "fiqh" in several books of ushul fiqh by mutakallimūn. In the final section, this article discusses two logical and epistemological aspects of the nazharī paradigm and analyzes the example of nazharī reasoning in usul fiqh from Al-Amidi in those two aspects. This article argues that logical and epistemological analysis within the nazharī paradigm can identify divine elements and human understanding in the steps producing Islamic law so that the distinction between syariah and fiqh can be clarified systematically.Artikel ini menelusuri konstruksi definisi “fiqh” dalam beberapa kitab ushul fiqh aliran mutakallimūn dengan memulai dari eksplorasi klasifikasi ilmu dalam filsafat Islam dan kalam. Selanjutnya artikel ini mengidentifikasi implikasi klasifikasi ilmu dalam kalam, yaitu ilmu dharūrī dan nazharī sebagai dasar dalam pembetukan ilmu ushul fiqh, dengan fokus utama pada istilah “fiqh” pada beberapa kitab ushul fiqh aliran mutakallimūn. Pada bagian akhir, artikel ini membahas dua aspek logis dan epistemologis dari paradigma ilmu nazharī dan menganalisis contoh penalaran nazharī dalam ushul fiqh dari Al-Amidi dari sisi kedua aspek ini. Artikel ini berargumen bahwa analisis logis dan epistemologis dengan paradigma ilmu nazharī dapat memilah unsur ilahi dan pemahaman manusia dalam langkah-langkah istinbāth hukum Islam sehingga pembedaan antara syariah dan fiqh dapat diklarifikasi secara sistematis.
本文从对伊斯兰哲学和神学中知识分类的探讨出发，探讨mutakallimūn学派乌苏勒·菲格斯的几部著作中“菲格斯”定义的建构。此外，本文确定了神学中知识分类的含义，即“ilm dharūrī”(直接知识)和“ilm nazhar”(话语知识)作为形成乌苏勒菲格斯的基础，主要关注mutakallimūn上乌苏勒菲格斯的几本书中的“菲格斯”一词。最后，本文讨论了拿撒尔范式的逻辑和认识论两个方面，并从这两个方面分析了拿撒尔在《阿米蒂的经典》中的推理实例。本文认为，纳扎尔范式中的逻辑和认识论分析可以识别出伊斯兰教法产生过程中的神性因素和人的理解，从而系统地澄清伊斯兰教法和菲格斯法之间的区别。Artikel ini menelusuri konstruksi定义了" fiqh " dalam beberapa kitab ushul fiqh aliran mutakallimūn dengan memulai dari eksplorasi klasifikasi ilmu dalam filsafat Islam dan kalam。Selanjutnya artikel ini mengidentifikasi implikasi klasifikasi ilmu dalam kalam, yitu ilmu dharūrī dan nazhar / sebagai dasar dalam pemutukan ilmu ushul fiqh, dengan focus utama pada istilah " fiqh " pada beberapa kitab ushul fiqh aliran mutakallimūn。帕达·巴吉安·阿齐尔，阿蒂克尔·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安·阿齐安。本文主要论述了分析逻辑学与认识论的关系，并提出了一种范式，即:伊斯兰教的知识体系与知识体系。
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Pub Date : 2021-12-28DOI: 10.18592/khazanah.v19i2.4880
Mohammad Yunus Masrukhin
This paper seeks to problematize—in the sense of Michel Foucault’s term—the study conducted by Shahab Ahmed about the scientific practices that occurred in the early Islamic period which focused on the study of the history of satanic verses. This article examines the more basic scientific practice of acceptance of the verse, which is a theological practice which represents the faith and the piety through the controversy of destiny. Benefited from theory of discourse and archaeology of knowledge, it argues that before the formative theological discourse, faith was understood as an ontological ethos present in the practical religion. It becomes a fluid, conceptualized understanding based on each other's religious experiences. Theological practice is intensively discussed among Muslims after the emergence of the controversy of free will concept presented by Ma'bad al-Juhani and responded by Abdullah b. Umar. The response represents the theological practice as an alternative to mainstream theological practice. It comes in the form of practical and individual polemics without being normalized in certain of epistemological systems of theological school. This article concludes that before the normalization of Kalam, faith was understood as an inclusive, liquid, and historically dialectical Islamic ethos based on the practical religious challenges of the Muslim community. Tulisan ini berusaha melakukan problematisasi—dalam istilah Michel Foucault—terhadap objek kajian yang dilakukan oleh Shahab Ahmed tentang praktik keilmuan yang terjadi pada masa Islam awal yang difokuskan pada kajian tentang riwayat ayat-ayat setan. Artikel ini juga mengkaji tentang praktik keilmuan yang lebih mendasar dari penerimaan terhadap ayat tersebut, yakni praktik teologis yang menjadi representasi dari iman dan kesalehan melalui kontroversi takdir. Menggunakan teori diskursus dan arkeologi pengetahuan, artikel ini mengargumentasikan bahwa sebelum terbentuknya diskursifikasi teologis, iman dipahami sebagai etos ontologis. Iman menjadi pemahaman privatif yang cair dan dikonsepkan berdasarkan pengalaman keagamaan masing-masing. Praktik teologis dipantik untuk didiskursfikasikan secara lebih intensif setelah muncul kontroversi takdir yang dihadirkan oleh Ma’bad al-Juhani yang direspons oleh Abdullah b. Umar. Respons tersebut menandai adanya praktik teologis sehingga mampu memberikan respon terhadap isu yang digulirkan untuk mencari alternatif dari praktik teologis yang komunal. Hal tersebut hadir dalam bentuk polemik praktis dan individual tanpa dinisbatkan pada sistem epistemologis tertentu yang baku dan ketat. Artikel ini berkesimpulan bahwa sebelum munculnya ilmu kalam,iman dipahami sebagai etos keberislaman praktis yang terbuka, cair, dan berdialektika secara historis berdasarkan pada tantangan keagamaan praktis masyarakat Muslim.
本文试图对Shahab Ahmed所进行的关于早期伊斯兰时期的科学实践的研究提出问题——按照米歇尔·福柯的说法——该研究的重点是研究撒旦经文的历史。本文考察了更基本的科学的接受诗句的实践，这是一种通过命运之争表现信仰和虔诚的神学实践。得益于话语理论和知识考古学，它认为在形成性神学话语之前，信仰被理解为存在于实践宗教中的本体论精神。它变成了一种流动的，概念化的理解，基于彼此的宗教经历。在马巴德·朱哈尼(Ma'bad al-Juhani)提出并得到阿卜杜拉·b·欧麦尔(Abdullah b. Umar)回应的自由意志概念争议出现后，神学实践在穆斯林中得到了广泛讨论。这种回应代表了神学实践作为主流神学实践的一种选择。它以实践和个人辩论的形式出现，没有在神学院的某些认识论体系中被规范化。本文的结论是，在卡拉姆正常化之前，信仰被理解为一种包容的、流动的、历史上辩证的、基于穆斯林社区实际宗教挑战的伊斯兰精神。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是。Artikel ini juga mengkaji tententenpakaktik keilmuan yang lebih mendasar dari penerimaan terhadap ayat tersebut, yakni paktik technology yang menjadi代表dari man dan kesalehan melaluukontroversi takdir。Menggunakan teori diskursus丹arkeologi pengetahuan, artikel ini mengargumentasikan bahwa sebelum terbentuknya diskursifikasi teologis,伊曼dipahami sebagai埃托奥ontologis。Iman menjadi pemahaman私有化yang cair dan dikonsepkan berdasarkan pengalaman keagamaan masing-masing。Praktik地质学家dipantik untuk didiskursfikasikan secara lebih密集的setelah muncucul konversi takdir yang dihadirkan oleh Ma 'bad al-Juhani yang dihadirkan oleh Abdullah b. Umar。反应简单，但menandandya paktiktecologisung - mampu成员的反应，即hadap - isu - yang diulikan - untuk - menterar - dari paktiktecologyyang公社。Hal tersebut hadir dalam bentuk polemik praktis dan个人tanpa dinisbatkan系统认识论tertentu yang baku dan ketat。Artikel ini berkespulpulan bahwa sebelum munculnya ilmu kalam,iman dipahami sebagai ettos keberelysan praktis yang terbuka, cair, dan berdialektika secara historis berdasarkan pada tantangan keagamaan praktis masyarakat Muslim。
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Pub Date : 2021-12-28DOI: 10.18592/khazanah.v19i2.4914
Otong Sulaeman, R.W. Setiabudi Sumadinata, Dina Yulianti
Ecological problems in the world have become increasingly worrisome and their solutions require global cooperation. In the West, this ecological problem creates a philosophical polemic between two camps, namely anthropocentrism and eco-centrism; which in the study of International Relations is known as the green theory. Given that 24% of the world's population is Muslim, who make up the majority in 49 countries, it is necessary to develop a 'green theory' based on Islamic philosophy. Through this paper, the author elaborates on Mulla Sadra's philosophical thoughts regarding the human position cosmologically in relation to the polemic between anthropocentrism and eco-centrism. There are four Mulla Sadra principles related to humans, namely (1) the principle of unity among all beings in the universe, (2) the principle of causality that connects every being, in which humans have a central and determining role in this causal system, (3) the principle of tajalliy which states that every existence in this universe is the appearance and incarnation of God, so that any attempt to destroy the ecosystem will basically harm man himself, and (4) the human principle as an intermediary for other forms in reaching perfection. Based on these four principles, Sadra stated that humans have a very central position in the middle of the universe. However, in contrast to anthropocentrism, which views humans as having the right to exploit nature, Sadra places humans as people responsible for managing nature.Masalah ekologi di dunia telah semakin mengkhawatirkan dan penyelesaiannya membutuhkan kerjasama global. Di Barat, masalah ekologis ini menciptakan polemik filosofis di antara dua kubu, yaitu antroposentrisme dan ekosentrisme; yang dalam kajian Hubungan Internasional dikenal dengan sebagai teori hijau (green theory). Mengingat 24% populasi dunia adalah Muslim yang menjadi mayoritas di 49 negara, perlu dikembangkan ‘teori hijau’ yang berbasis filsafat Islam. Melalui tulisan ini, penulis mengelaborasi pemikiran filsafat Mulla Sadra terkait dengan posisi manusia secara kosmologis dihubungkan dengan polemik di antara antroposentrisme dan ekosentrisme. Ada empat prinsip Mulla Sadra terkait manusia, yaitu (1) prinsip kesatuan di antara semua wujud di alam semesta, (2) prinsip kausalitas yang menghubungkan setiap wujud, di mana manusia memiliki peran sentral dan menentukan dalam sistem kausailtas ini, (3) prinsip tajalliy yang menyatakan bahwa setiap maujud di alam semesta ini merupakan tampilan dan jelmaan Tuhan, sehingga setiap upaya merusak ekosistem pada dasarnya akan merugikan manusia itu sendiri, dan (4) prinsip manusia sebagai perantara bagi wujud-wujud lainnya dalam menggapai kesempurnaan. Berdasarkan keempat prinsip ini, Sadra menyatakan bahwa manusia memiliki posisi yang sangat sentral di tengah alam semesta. Namun berbeda dengan antroposentrisme yang memandang manusia berhak mengeksploitasi alam, Sadra menempatkan manusia sebagai pihak yang bertanggung jawab ma
当今世界的生态问题日益令人担忧，解决生态问题需要全球合作。在西方，这个生态问题在哲学上引发了两个阵营的争论，即人类中心主义和生态中心主义;这在国际关系研究中被称为绿色理论。考虑到世界上24%的人口是穆斯林，他们在49个国家中占多数，有必要发展一种基于伊斯兰哲学的“绿色理论”。本文结合人类中心主义与生态中心主义的争论，从宇宙学的角度阐述了穆拉·萨德拉关于人类地位的哲学思想。与人类有关的毛拉Sadra原则有四个，即(1)宇宙万物统一的原则;(2)联系万物的因果关系原则，其中人类在这个因果系统中具有中心和决定性的作用;(3)tajalliy原则，即宇宙中的每一个存在都是上帝的出现和化身，因此任何破坏生态系统的企图基本上都会伤害人类自己。(4)人的原则作为其他形式达到完美的中介。基于这四个原则，萨德拉说人类在宇宙中处于非常中心的位置。然而，与认为人类有权开发自然的人类中心主义相反，萨德拉认为人类是负责管理自然的人。在全球范围内，印度的生态环境和地理环境都是如此。迪·巴拉特(Di Barat)，反后中心主义，反后中心主义，反中心主义;国际绿色理论(绿色理论)。Mengingat 24% populasi dunia adalah Muslim yang menjadi mayoritas di 49 negara, perlu dikembangkan ' teori hijau ' yang berbasis filsafat Islam。“反后中心主义”，“反后中心主义”，“反中心主义”，“反中心主义”。Ada empat prinsip Mulla Sadra terkait manusi, yitu (1) prinsip kesatuan di antara semua wujud di alam semesta， (2) prinsip kausalitas yang menghubungkan setika wujuk, dimana asimiliki peran中央danmenentukan dalam系统kausailtas ini， (3) prinsip tajalliy yang menyatakan bahwa setiap majud di alam semesta ini merusakan tampilan dan jelmaan Tuhan, sehinga setiap upaya merusak ekosystem paada dasarya akan merugikan manusia i sendiri，丹(4)主要研究方向为:sebagai perantara bagi wujudd - wujudd lainnya dalam menggapai kesempurnaan。Berdasarkan keep empat prinsip ini, Sadra menyatakan bahwa manusia memoriliki posisi yang sangat central di tengah alam semesta。南大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门大门。
{"title":"POLEMIK ANTARA ANTROPOSENTRISME DAN EKOSENTRISME DALAM PERSPEKTIF FILSAFAT MULLA SADRA","authors":"Otong Sulaeman, R.W. Setiabudi Sumadinata, Dina Yulianti","doi":"10.18592/khazanah.v19i2.4914","DOIUrl":"https://doi.org/10.18592/khazanah.v19i2.4914","url":null,"abstract":"Ecological problems in the world have become increasingly worrisome and their solutions require global cooperation. In the West, this ecological problem creates a philosophical polemic between two camps, namely anthropocentrism and eco-centrism; which in the study of International Relations is known as the green theory. Given that 24% of the world's population is Muslim, who make up the majority in 49 countries, it is necessary to develop a 'green theory' based on Islamic philosophy. Through this paper, the author elaborates on Mulla Sadra's philosophical thoughts regarding the human position cosmologically in relation to the polemic between anthropocentrism and eco-centrism. There are four Mulla Sadra principles related to humans, namely (1) the principle of unity among all beings in the universe, (2) the principle of causality that connects every being, in which humans have a central and determining role in this causal system, (3) the principle of tajalliy which states that every existence in this universe is the appearance and incarnation of God, so that any attempt to destroy the ecosystem will basically harm man himself, and (4) the human principle as an intermediary for other forms in reaching perfection. Based on these four principles, Sadra stated that humans have a very central position in the middle of the universe. However, in contrast to anthropocentrism, which views humans as having the right to exploit nature, Sadra places humans as people responsible for managing nature.Masalah ekologi di dunia telah semakin mengkhawatirkan dan penyelesaiannya membutuhkan kerjasama global. Di Barat, masalah ekologis ini menciptakan polemik filosofis di antara dua kubu, yaitu antroposentrisme dan ekosentrisme; yang dalam kajian Hubungan Internasional dikenal dengan sebagai teori hijau (green theory). Mengingat 24% populasi dunia adalah Muslim yang menjadi mayoritas di 49 negara, perlu dikembangkan ‘teori hijau’ yang berbasis filsafat Islam. Melalui tulisan ini, penulis mengelaborasi pemikiran filsafat Mulla Sadra terkait dengan posisi manusia secara kosmologis dihubungkan dengan polemik di antara antroposentrisme dan ekosentrisme. Ada empat prinsip Mulla Sadra terkait manusia, yaitu (1) prinsip kesatuan di antara semua wujud di alam semesta, (2) prinsip kausalitas yang menghubungkan setiap wujud, di mana manusia memiliki peran sentral dan menentukan dalam sistem kausailtas ini, (3) prinsip tajalliy yang menyatakan bahwa setiap maujud di alam semesta ini merupakan tampilan dan jelmaan Tuhan, sehingga setiap upaya merusak ekosistem pada dasarnya akan merugikan manusia itu sendiri, dan (4) prinsip manusia sebagai perantara bagi wujud-wujud lainnya dalam menggapai kesempurnaan. Berdasarkan keempat prinsip ini, Sadra menyatakan bahwa manusia memiliki posisi yang sangat sentral di tengah alam semesta. Namun berbeda dengan antroposentrisme yang memandang manusia berhak mengeksploitasi alam, Sadra menempatkan manusia sebagai pihak yang bertanggung jawab ma","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":"47578092","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 : 2021-09-02DOI: 10.37680/almikraj.v2i1.762
Suci Midsyahri Azizah
This research is based on the problem of suboptimal development of children's language. The objective to be achieved is to obtain a picture of children's language development in TK Tunas Indah through the application of the role playing method which is formulated as follows: (1) What is the condition of children's language development before applying the method of role playing in TK Tunas Indah? (2) What is the process of applying the role playing method in improving children's language development at TK Tunas Indah? (3) what extent is the improvement in the language development of TK Tunas Indah children after applying the role playing method? and (4) What constraints do teachers experience in implementing the role playing method? The research method used is Classroom Action Research (CAR) to improve the learning process of children's language development through the application of the role playing method. Classroom Action Research was carried out in two cycles, with the subjects of group A children in TK Tunas Indah, totaling 15 children. From the results of the implementation and observations made, there was a significant increase, especially in the second cycle. It is recommended for teachers that language development is further optimized, both in learning, implementing and evaluating learning. For further researchers, it is expected to make research on the development of children's language through other methods.
{"title":"PENGEMBANGAN BAHASA ANAK USIA DINI MELALUI METODE ROLE PLAYING","authors":"Suci Midsyahri Azizah","doi":"10.37680/almikraj.v2i1.762","DOIUrl":"https://doi.org/10.37680/almikraj.v2i1.762","url":null,"abstract":"This research is based on the problem of suboptimal development of children's language. The objective to be achieved is to obtain a picture of children's language development in TK Tunas Indah through the application of the role playing method which is formulated as follows: (1) What is the condition of children's language development before applying the method of role playing in TK Tunas Indah? (2) What is the process of applying the role playing method in improving children's language development at TK Tunas Indah? (3) what extent is the improvement in the language development of TK Tunas Indah children after applying the role playing method? and (4) What constraints do teachers experience in implementing the role playing method? The research method used is Classroom Action Research (CAR) to improve the learning process of children's language development through the application of the role playing method. Classroom Action Research was carried out in two cycles, with the subjects of group A children in TK Tunas Indah, totaling 15 children. From the results of the implementation and observations made, there was a significant increase, especially in the second cycle. It is recommended for teachers that language development is further optimized, both in learning, implementing and evaluating learning. For further researchers, it is expected to make research on the development of children's language through other methods.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"44 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73789860","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 : 2021-09-02DOI: 10.37680/almikraj.v2i1.1005
Moh Asvin Abdurrohman, Izzudin Rijal Fahmi
Management of educational quality improvement is the integration of all function and processes within an educational organization in order to achieve continuous improvement of the quality of school outputs and services. The main objective is the satisfactions of the clients or customers. The application of TQM in the context of educational organizations is based on a framework that educational managers are able to make the process of continuous improvement. Eventhough at the beginning TQM itself was used by the company or business sector but today has grown up and spread to the world of education. It is because basically, the management system between the company and the management of the education system is relatively the same, especially related to the primary goal of TQM that is to give priority to customer satisfaction and quality compared to other things. Thus, the quality of education is a key sector for TQM concepts to develop an institution variously, creatively and innovatively.
{"title":"MEMBANGUN SUSTAINABILITAS (CONTINUOUS IMPROVEMENT) DALAM PENDIDIKAN","authors":"Moh Asvin Abdurrohman, Izzudin Rijal Fahmi","doi":"10.37680/almikraj.v2i1.1005","DOIUrl":"https://doi.org/10.37680/almikraj.v2i1.1005","url":null,"abstract":"Management of educational quality improvement is the integration of all function and processes within an educational organization in order to achieve continuous improvement of the quality of school outputs and services. The main objective is the satisfactions of the clients or customers. The application of TQM in the context of educational organizations is based on a framework that educational managers are able to make the process of continuous improvement. Eventhough at the beginning TQM itself was used by the company or business sector but today has grown up and spread to the world of education. It is because basically, the management system between the company and the management of the education system is relatively the same, especially related to the primary goal of TQM that is to give priority to customer satisfaction and quality compared to other things. Thus, the quality of education is a key sector for TQM concepts to develop an institution variously, creatively and innovatively.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"32 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85016284","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 : 2021-09-02DOI: 10.37680/almikraj.v2i1.1006
Jarmi Pramita Sari, H. Kadenun
The background of the writing of this article was the practice of two contract systems in fishing that occurred in Sendang Village, Jambon District, Ponorogo Regency. The problem is the lack of clarity of the contract on the fishing. The purposes of writing this article are as follows: (1) To find out the contract used in the fishing business in Sendang Village, Jambon District, Ponorogo Regency? (2) To find out the review of Islamic law on contracts used for fishing in Sendang Village, Jambon District, Ponorogo Regency? This research was conducted qualitatively in fishing in Sendang Village, Jambon District, Ponorogo Regency, with data collection procedures through observation, interviews, and documentation techniques. The data collected related to the contract used in fishing was analyzed descriptively qualitatively using the concepts provided by Miles and Huberman which included data reduction, data presentation, and drawing conclusions. Based on the results of data analysis, it can be said that: 1) In terms of implementation, the contract for fishing in Sendang Village, Jambon District, Ponorogo Regency is not using a sale and purchase contract or a lease contract, but the contract used for fishing in the village is by using unnamed contract (al-'uqūd gha alr al-musamma). This unnamed contract is a mixture of a lease contract and a sale and purchase contract, but the contract is more inclined to the lease contract. 2) In terms of a review of Islamic law, the contract used in the contract is allowed, because the contract is carried out on a voluntary basis without containing an element of coercion. And the contract carried out also brings benefits to both parties to the contract. As for the fishing owner, the benefit from the contract is that the pool owner gets money for the fishing business. The benefits for anglers are that they can satisfy themselves (there is a sense of satisfaction in their hearts) to fish.
{"title":"TINJAUAN HUKUM ISLAM TERHADAP AKAD PADA USAHA PEMANCINGAN IKAN DI DESA SENDANG KECAMATAN JAMBON KABUPATEN PONOROGO","authors":"Jarmi Pramita Sari, H. Kadenun","doi":"10.37680/almikraj.v2i1.1006","DOIUrl":"https://doi.org/10.37680/almikraj.v2i1.1006","url":null,"abstract":"The background of the writing of this article was the practice of two contract systems in fishing that occurred in Sendang Village, Jambon District, Ponorogo Regency. The problem is the lack of clarity of the contract on the fishing. The purposes of writing this article are as follows: (1) To find out the contract used in the fishing business in Sendang Village, Jambon District, Ponorogo Regency? (2) To find out the review of Islamic law on contracts used for fishing in Sendang Village, Jambon District, Ponorogo Regency? This research was conducted qualitatively in fishing in Sendang Village, Jambon District, Ponorogo Regency, with data collection procedures through observation, interviews, and documentation techniques. The data collected related to the contract used in fishing was analyzed descriptively qualitatively using the concepts provided by Miles and Huberman which included data reduction, data presentation, and drawing conclusions. Based on the results of data analysis, it can be said that: 1) In terms of implementation, the contract for fishing in Sendang Village, Jambon District, Ponorogo Regency is not using a sale and purchase contract or a lease contract, but the contract used for fishing in the village is by using unnamed contract (al-'uqūd gha alr al-musamma). This unnamed contract is a mixture of a lease contract and a sale and purchase contract, but the contract is more inclined to the lease contract. 2) In terms of a review of Islamic law, the contract used in the contract is allowed, because the contract is carried out on a voluntary basis without containing an element of coercion. And the contract carried out also brings benefits to both parties to the contract. As for the fishing owner, the benefit from the contract is that the pool owner gets money for the fishing business. The benefits for anglers are that they can satisfy themselves (there is a sense of satisfaction in their hearts) to fish.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83367401","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 : 2021-09-02DOI: 10.37680/almikraj.v2i1.1003
M. Misbahuddin
Clothing is not limited to fabrics that cover the body. For a long time it took even centuries, especially when people started to recognize civilization. Clothing became an extension of the social body in their social life. In Javanese culture, self-esteem is in words, while body honor is in clothing. It's just that this phrase is only used by the elite in Surakarta and doesn't apply to ordinary people. At the beginning of the 20th century, along with the rise of the common people to the upper middle class, the struggle for elite status was fought through the wearing of clothes. Using historical methods of analysis and multidimensional approaches, the author attempts to demonstrate the complexity of the struggle of ordinary people to reach the position of the upper middle class by wearing clothes. The sacralization of clothing, long lauded by the elite, began to de-sacralize at the beginning of the 20th century. De-sacralization is symbolized by the elegant and elegant posture of the little Surakarta priyayi. This attitude has an ambiguous impact on the social reality in which new civic experiences arise in society.
{"title":"PRIYAYI DAN FASHION; PERUBAHAN CARA BERPAKAIAN PRIYAYI KECIL SURAKARTA 1900-1920","authors":"M. Misbahuddin","doi":"10.37680/almikraj.v2i1.1003","DOIUrl":"https://doi.org/10.37680/almikraj.v2i1.1003","url":null,"abstract":"Clothing is not limited to fabrics that cover the body. For a long time it took even centuries, especially when people started to recognize civilization. Clothing became an extension of the social body in their social life. In Javanese culture, self-esteem is in words, while body honor is in clothing. It's just that this phrase is only used by the elite in Surakarta and doesn't apply to ordinary people. At the beginning of the 20th century, along with the rise of the common people to the upper middle class, the struggle for elite status was fought through the wearing of clothes. Using historical methods of analysis and multidimensional approaches, the author attempts to demonstrate the complexity of the struggle of ordinary people to reach the position of the upper middle class by wearing clothes. The sacralization of clothing, long lauded by the elite, began to de-sacralize at the beginning of the 20th century. De-sacralization is symbolized by the elegant and elegant posture of the little Surakarta priyayi. This attitude has an ambiguous impact on the social reality in which new civic experiences arise in society.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"41 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-09-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80416799","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 : 2021-07-28DOI: 10.18592/KHAZANAH.V19I1.4938
Muhammad Iqbal
This paper examines the theological thoughts of Sheikh Muhammad Arsyad al-Banjari in Tuhfat al-Râghibîn. Although it is a treatise on theology that actually deals with theoretical aspects (nazharî), it discusses extensively practical aspects (‘amalî). With Arsyad al-Banjari's background as an expert in Islamic law, these practical aspects are described using some notions developed in Islamic jurisprudence (fiqh). As a result, the nuances of fiqh are so evident in this treatise. This can be observed from the use of deontic modalities and argumentation models of fiqh to explain issues related to theology. Moreover, this treatise follows the deep structure of the so-called al-hukm al-wadh‘î in Islamic law to describe the concept of faith.Paper ini menganalisa pemikiran teologi Syekh Muhammad Arsyad al-Banjari dalam Tuhfat al-Râghibîn. Walaupun ini risalah tentang akidah yang sebenarnya membahas aspek-aspek teoritis (nazharî), tapi ia banyak mendiskusikan aspek-aspek praktis (‘amalî). Dengan latar belakang Arsyad al-Banjari sebagai seorang ahli fiqih, maka aspek-aspek praktis ini diuraikan dengan menuggunakan beberapa ide yang dikembangkan dalam yurisprudensi Islam (fiqih). Alhasil, nuansa fiqih sangat kentara dalam risalah ini. Ini terlihat dari penggunaan modalitas deontik dan model argumentasi fiqih untuk menguraikan persoalan-persoalan yang terkait dengan aqidah. Lebih dari itu, risalah ini mengikuti struktur dalam (deep structure) hukum wadh‘î dalam fiqih untuk menjelaskan konsep keimanan.
{"title":"NUANSA FIQIH DALAM PEMIKIRAN TEOLOGI SYEKH MUHAMMAD ARSYAD AL-BANJARI PADA RISALAH TUHFAT AL-RÂGHIBÎN","authors":"Muhammad Iqbal","doi":"10.18592/KHAZANAH.V19I1.4938","DOIUrl":"https://doi.org/10.18592/KHAZANAH.V19I1.4938","url":null,"abstract":"This paper examines the theological thoughts of Sheikh Muhammad Arsyad al-Banjari in Tuhfat al-Râghibîn. Although it is a treatise on theology that actually deals with theoretical aspects (nazharî), it discusses extensively practical aspects (‘amalî). With Arsyad al-Banjari's background as an expert in Islamic law, these practical aspects are described using some notions developed in Islamic jurisprudence (fiqh). As a result, the nuances of fiqh are so evident in this treatise. This can be observed from the use of deontic modalities and argumentation models of fiqh to explain issues related to theology. Moreover, this treatise follows the deep structure of the so-called al-hukm al-wadh‘î in Islamic law to describe the concept of faith.Paper ini menganalisa pemikiran teologi Syekh Muhammad Arsyad al-Banjari dalam Tuhfat al-Râghibîn. Walaupun ini risalah tentang akidah yang sebenarnya membahas aspek-aspek teoritis (nazharî), tapi ia banyak mendiskusikan aspek-aspek praktis (‘amalî). Dengan latar belakang Arsyad al-Banjari sebagai seorang ahli fiqih, maka aspek-aspek praktis ini diuraikan dengan menuggunakan beberapa ide yang dikembangkan dalam yurisprudensi Islam (fiqih). Alhasil, nuansa fiqih sangat kentara dalam risalah ini. Ini terlihat dari penggunaan modalitas deontik dan model argumentasi fiqih untuk menguraikan persoalan-persoalan yang terkait dengan aqidah. Lebih dari itu, risalah ini mengikuti struktur dalam (deep structure) hukum wadh‘î dalam fiqih untuk menjelaskan konsep keimanan.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47020217","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 : 2021-07-14DOI: 10.18592/KHAZANAH.V19I1.4638
Rusma Noortyani, Mutiani Mutiani, S. Syaharuddin, Jumriani Jumriani, E. Abbas
Abstract: Literature leaves a deep meaning that can be taken for life. One of the literary works in question is a local literary work, namely Dindang Banjar. In particular, the existence of the Banjar walls that are still maintained today makes it interesting to study. The Dindang Banjar can be called a song when you put your child to sleep. Chanting through the lyrics of the Dindang Banjar is delivered with great affection and deep love from parents to children. This study aims to describe the implementation of the advice in the lyrics of the Banjar songs. The descriptive qualitative is used for the method because it produces data and analysis in the form of phenomenon descriptions. Data collection is used through observation, interview, and documentation techniques. The results found that the lyrics came from the sincere hearts of parents and have a charm that is second to none into the soul of a child. Dindang Banjar implies values, such as; honesty, persistence, and intelligence. This lyric contains praise to Allah SWT, salawat to the Prophet Muhammad, good prayers from parents, parents' hope that children have faith, obey parents, keep away from cheating and feeling lazy, advice there is no sense of resentment and don't there is jealousy, advice away from cheating and keep jealousy. Even though the child who was sung was not yet understood, the message was already heard. Later in its growth, the child will hear the advice in the lyrics of the Dindang Banjar.Keywords: Literature, Dindang banjar, and value Abstrak: Karya sastra menyisakan makna mendalam yang dapat diambil untuk kehidupan. Satu diantara karya sastra yang dimaksud adalah karya sastra lokal yakni Dindang Banjar. Secara khusus, keberadaan Dindang Banjar yang masih terpelihara sampai sekarang menjadikan hal menarik untuk diteliti. Dindang Banjar dapat disebut sebagai lagu saat menidurkan anak. Nyanyian melalui lirik Dindang Banjar disampaikan dengan penuh kasih sayang dan rasa cinta yang dalam dari orang tua kepada anak. Penelitian ini bertujuan mendeskripsikan implementasi nilai petuah dalam lirik Dindang Banjar. Metode yang digunakan dengan deskriptif kualitatif karena menghasilkan data dan analisis berbentuk deskripsi fenomena. Pengumpulan data digunakan melalui teknik observasi, wawancara, dan dokumentasi. Hasil penelitian memaparkan bahwa Dindang Banjar keluar dari hati yang tulus orang tua dan memiliki daya tarik yang tidak ada duanya hingga memasuki ke dalam jiwa anak. Dindang Banjar menyiratkan nilai-nilai, seperti; kejujuran, keteguhan, dan kecerdasan. Lirik ini berisi pujian kepada Allah S.W.T., salawat kepada Nabi Muhammad saw., do’a yang baik, harapan orang tua agar anak memiliki iman, patuh kepada orang tua, menjauhkan diri dari kecurangan dan rasa malas, petuah jangan ada rasa dendam dan jangan ada rasa iri, petuah jauhkan dari sifat curang dan jauhkan rasa dengki. Meskipun anak yang didendangkan itu belum mengerti, pesan itu sudah didengarnya. Kelak dalam pertumbuhan
{"title":"PENGUATAN PERKEMBANGAN ANAK MELALUI ALUNAN LAGU PENGANTAR TIDUR “DINDANG BANJAR”","authors":"Rusma Noortyani, Mutiani Mutiani, S. Syaharuddin, Jumriani Jumriani, E. Abbas","doi":"10.18592/KHAZANAH.V19I1.4638","DOIUrl":"https://doi.org/10.18592/KHAZANAH.V19I1.4638","url":null,"abstract":"Abstract: Literature leaves a deep meaning that can be taken for life. One of the literary works in question is a local literary work, namely Dindang Banjar. In particular, the existence of the Banjar walls that are still maintained today makes it interesting to study. The Dindang Banjar can be called a song when you put your child to sleep. Chanting through the lyrics of the Dindang Banjar is delivered with great affection and deep love from parents to children. This study aims to describe the implementation of the advice in the lyrics of the Banjar songs. The descriptive qualitative is used for the method because it produces data and analysis in the form of phenomenon descriptions. Data collection is used through observation, interview, and documentation techniques. The results found that the lyrics came from the sincere hearts of parents and have a charm that is second to none into the soul of a child. Dindang Banjar implies values, such as; honesty, persistence, and intelligence. This lyric contains praise to Allah SWT, salawat to the Prophet Muhammad, good prayers from parents, parents' hope that children have faith, obey parents, keep away from cheating and feeling lazy, advice there is no sense of resentment and don't there is jealousy, advice away from cheating and keep jealousy. Even though the child who was sung was not yet understood, the message was already heard. Later in its growth, the child will hear the advice in the lyrics of the Dindang Banjar.Keywords: Literature, Dindang banjar, and value Abstrak: Karya sastra menyisakan makna mendalam yang dapat diambil untuk kehidupan. Satu diantara karya sastra yang dimaksud adalah karya sastra lokal yakni Dindang Banjar. Secara khusus, keberadaan Dindang Banjar yang masih terpelihara sampai sekarang menjadikan hal menarik untuk diteliti. Dindang Banjar dapat disebut sebagai lagu saat menidurkan anak. Nyanyian melalui lirik Dindang Banjar disampaikan dengan penuh kasih sayang dan rasa cinta yang dalam dari orang tua kepada anak. Penelitian ini bertujuan mendeskripsikan implementasi nilai petuah dalam lirik Dindang Banjar. Metode yang digunakan dengan deskriptif kualitatif karena menghasilkan data dan analisis berbentuk deskripsi fenomena. Pengumpulan data digunakan melalui teknik observasi, wawancara, dan dokumentasi. Hasil penelitian memaparkan bahwa Dindang Banjar keluar dari hati yang tulus orang tua dan memiliki daya tarik yang tidak ada duanya hingga memasuki ke dalam jiwa anak. Dindang Banjar menyiratkan nilai-nilai, seperti; kejujuran, keteguhan, dan kecerdasan. Lirik ini berisi pujian kepada Allah S.W.T., salawat kepada Nabi Muhammad saw., do’a yang baik, harapan orang tua agar anak memiliki iman, patuh kepada orang tua, menjauhkan diri dari kecurangan dan rasa malas, petuah jangan ada rasa dendam dan jangan ada rasa iri, petuah jauhkan dari sifat curang dan jauhkan rasa dengki. Meskipun anak yang didendangkan itu belum mengerti, pesan itu sudah didengarnya. Kelak dalam pertumbuhan","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48205626","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 : 2021-07-14DOI: 10.18592/KHAZANAH.V19I1.4336
M. Thohir, Nalindra Isnan Pangestu, Fiha Ainun Jariyah, Puga Sakti Wibowo
The habit of Muslims to pray in congregation in mosques has a great potential in transmitting the virus because many people gather in one place. There have been calls from the government and MUI as well as several mass organizations to regulate congregational activities at mosques. The public response in responding to this appeal certainly has significant implications in efforts to prevent the spread of the Covid-19 outbreak. This research aims to explain in a theological perspective about the public response in responding to congregational activities in mosques during the Covid-19 outbreak. The method used is a mixed method by distributing quantitative questionnaires and combining qualitative data. The results of the study revealed that at least the Muslims were divided into three groups, namely First, those who surrendered to their destiny, did not make dzahir efforts in dealing with this epidemic, so they remained in congregation in mosques without maintaining health protocols; Second, the Muslims who are too paranoid, use every effort to take precautions in a dzahir manner but are ignorant of spiritual matters; Third, the middle Muslims, namely those who are balanced, they remain in congregation but still follow health protocols. The attitude that should be applied is the third attitude by trying physically and mentally and ending with tawakal.
{"title":"MENYIKAPI AKTIVITAS BERJAMAAH DI MASJID SELAMA PANDEMI COVID-19: ANALISIS RESPON MASYARAKAT DALAM PERSPEKTIF TEOLOGIS","authors":"M. Thohir, Nalindra Isnan Pangestu, Fiha Ainun Jariyah, Puga Sakti Wibowo","doi":"10.18592/KHAZANAH.V19I1.4336","DOIUrl":"https://doi.org/10.18592/KHAZANAH.V19I1.4336","url":null,"abstract":"The habit of Muslims to pray in congregation in mosques has a great potential in transmitting the virus because many people gather in one place. There have been calls from the government and MUI as well as several mass organizations to regulate congregational activities at mosques. The public response in responding to this appeal certainly has significant implications in efforts to prevent the spread of the Covid-19 outbreak. This research aims to explain in a theological perspective about the public response in responding to congregational activities in mosques during the Covid-19 outbreak. The method used is a mixed method by distributing quantitative questionnaires and combining qualitative data. The results of the study revealed that at least the Muslims were divided into three groups, namely First, those who surrendered to their destiny, did not make dzahir efforts in dealing with this epidemic, so they remained in congregation in mosques without maintaining health protocols; Second, the Muslims who are too paranoid, use every effort to take precautions in a dzahir manner but are ignorant of spiritual matters; Third, the middle Muslims, namely those who are balanced, they remain in congregation but still follow health protocols. The attitude that should be applied is the third attitude by trying physically and mentally and ending with tawakal.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43177735","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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