Pub Date : 2020-12-30DOI: 10.18592/KHAZANAH.V18I2.3970
B. Hakim
This article seeks to identify and describe the construction of zakat thought contained in a number of local works by Banjarese Ulama and to find the relevance of zakat thought as proposed by modern zakat management concepts. The study of the Banjar Ulama's conception of zakat thought was carried out through reading library materials in the form of a number of fiqh works written by Banjar Ulama in the 18-19M century which were also the targets or objects of study. The search results and analysis of the intended local fiqh literature found a number of constructs for discussion of zakat fiqh that discuss the legal provisions of zakat obligations, criteria for zakat objects, zakat distribution mechanisms, the concept of productive zakat, and amil criteria, as well as zakat management authority. From a number of fiqh formulations found, some provisions are still limited conventionally and conservatively, especially regarding the subject of zakat and the criteria for assets which are the object of zakat. While some contain jurisprudence ideas that are relevant to the context of modern management in zakat management, namely related to the productive use of zakat, zakat agency institution with their various duties and functions, and the active role of the government in providing regulatory support and facilitation of operational facilities and infrastructure for zakat management. Some of these fiqh ideas can even be considered as a progressive thought that transcends fiqh thinking in the context of their time.Tulisan ini berupaya mengidentifikasi dan mendeskripsikan konstruksi pemikiran zakat yang terdapat dalam sejumlah karya lokal Ulama Banjar serta menemukan relevansi pemikiran zakat yang dikemukakan dengan konsep manajemen zakat modern. Kajian tentang konsepsi pemikiran zakat Ulama Banjar ini dilakukan melalui penulusuran bahan pustaka berupa sejumlah karya fikih yang ditulis Ulama Banjar dalam rentang abad 18-19M yang sekaligus menjadi sasaran atau objek kajian. Hasil penelusuran dan telaah dari literatur fikih lokal dimaksud menemukan sejumlah konstruk bahasan fikih zakat yang mengulas seputar ketentuan hukum kewajiban zakat, kriteria objek zakat, mekanisme distribusi zakat, konsep zakat produktif, dan kriteria amil, serta otoritas pengelolaan zakat. Dari sejumlah rumusan fikih yang ditemukan tersebut sebagian ketentuannya masih terbatas secara konvensional dan konservatif terutama menyangkut subjek zakat dan kriteria harta yang termasuk objek zakat. Sementara sebagian lagi mengandung gagasan fikih yang relevan dengan konteks manajemen modern dalam pengelolaan zakat, yakni terkait pendayagunaan zakat secara produktif, lembaga keamilan dengan berbagai tugas dan fungsinya, serta peran aktif pemerintah dalam memberikan dukungan regulasi maupun fasilitasi sarana dan prasarana operasional pengelolaan zakat. Beberapa gagasan fikih tersebut bahkan juga dapat dinilai sebagai sebuah pemikiran progresif yang melampaui pemikiran fikih pada konteks zamannya.
本文试图识别和描述班加雷塞乌拉玛在一些地方作品中所包含的天课思想的构建，并找到现代天课管理理念所提出的天课思想的相关性。班贾尔·乌拉玛对天课思想概念的研究是通过阅读图书馆资料来进行的，这些资料是以班贾尔·乌拉玛在18-19世纪所写的一些伊斯兰教法作品的形式进行的，这些作品也是研究的目标或对象。对预定的当地伊斯兰教规文献的搜索结果和分析发现了一些关于天课伊斯兰教规的讨论结构，讨论了天课义务的法律规定、天课对象的标准、天课分配机制、生产性天课的概念、amil标准以及天课管理权威。从所发现的一些伊斯兰教规的提法来看，有些规定仍然受到传统和保守的限制，特别是关于天课的主题和作为天课对象的资产的标准。而有些则包含了与现代天课管理背景相关的法理学思想，即与天课的生产性使用、天课代理机构的各种职责和职能以及政府在为天课管理提供监管支持和便利操作设施和基础设施方面的积极作用有关。其中一些思想甚至可以被认为是一种进步的思想，超越了他们那个时代的思想。设定ini berupaya mengidentifikasi丹mendeskripsikan konstruksi pemikiran杨天课terdapat dalam sejumlah karya lokal例如Banjar舒达menemukan relevansi pemikiran杨天课dikemukakan dengan konsep manajemen天课现代。学监，学监，学监，学监，学监，学监，学监，学监，学监，学监，学监，学监，学监，学监，学监，学监Hasil penelsuran dan telaah dari literature fikian本地dimaksud menemukan sejumlah konstruk bahasan fikih zakat yang mengulas seputar ketentuan hukum kewajiban zakat, kriteria objjek zakat, mekanisme distribusi zakat, konsep zakat product, dan kriteria amil, serta otoritas penelolaan zakat。Dari sejumlah rumusan fikih yang ditemukan tersebagian ketentuannya masih terbatas secara convenvenary dan保守，terutama menyangkut subjek zakat和kriteria hartta yang termasuk objek zakat。Sementara sebagian lagi mengandung gagasan fikih yang相关的dengan konteks管理现代的dalam pengelolaan zakat, yakni terkait pendayagunaan zakat secara产品，lembaga keamilan dengan berbagai tugas dan fungsinya, serta peran aktif peremintah dalat成员，kan dukungan regulasi maupun fasilitasi sarana dan prasarana操作的pengelolaan zakat。Beberapa gagasan fikih tersebut bahkan juga dapat dinilai sebagai sebuah pemikiran进步，yang melampaui pemikiran fikih pada konteks zamannya。
{"title":"KONSTRUKSI FIKIH ZAKAT DALAM KARYA ULAMA BANJAR DAN RELEVANSINYA DENGAN MANAJEMEN ZAKAT MODERN","authors":"B. Hakim","doi":"10.18592/KHAZANAH.V18I2.3970","DOIUrl":"https://doi.org/10.18592/KHAZANAH.V18I2.3970","url":null,"abstract":"This article seeks to identify and describe the construction of zakat thought contained in a number of local works by Banjarese Ulama and to find the relevance of zakat thought as proposed by modern zakat management concepts. The study of the Banjar Ulama's conception of zakat thought was carried out through reading library materials in the form of a number of fiqh works written by Banjar Ulama in the 18-19M century which were also the targets or objects of study. The search results and analysis of the intended local fiqh literature found a number of constructs for discussion of zakat fiqh that discuss the legal provisions of zakat obligations, criteria for zakat objects, zakat distribution mechanisms, the concept of productive zakat, and amil criteria, as well as zakat management authority. From a number of fiqh formulations found, some provisions are still limited conventionally and conservatively, especially regarding the subject of zakat and the criteria for assets which are the object of zakat. While some contain jurisprudence ideas that are relevant to the context of modern management in zakat management, namely related to the productive use of zakat, zakat agency institution with their various duties and functions, and the active role of the government in providing regulatory support and facilitation of operational facilities and infrastructure for zakat management. Some of these fiqh ideas can even be considered as a progressive thought that transcends fiqh thinking in the context of their time.Tulisan ini berupaya mengidentifikasi dan mendeskripsikan konstruksi pemikiran zakat yang terdapat dalam sejumlah karya lokal Ulama Banjar serta menemukan relevansi pemikiran zakat yang dikemukakan dengan konsep manajemen zakat modern. Kajian tentang konsepsi pemikiran zakat Ulama Banjar ini dilakukan melalui penulusuran bahan pustaka berupa sejumlah karya fikih yang ditulis Ulama Banjar dalam rentang abad 18-19M yang sekaligus menjadi sasaran atau objek kajian. Hasil penelusuran dan telaah dari literatur fikih lokal dimaksud menemukan sejumlah konstruk bahasan fikih zakat yang mengulas seputar ketentuan hukum kewajiban zakat, kriteria objek zakat, mekanisme distribusi zakat, konsep zakat produktif, dan kriteria amil, serta otoritas pengelolaan zakat. Dari sejumlah rumusan fikih yang ditemukan tersebut sebagian ketentuannya masih terbatas secara konvensional dan konservatif terutama menyangkut subjek zakat dan kriteria harta yang termasuk objek zakat. Sementara sebagian lagi mengandung gagasan fikih yang relevan dengan konteks manajemen modern dalam pengelolaan zakat, yakni terkait pendayagunaan zakat secara produktif, lembaga keamilan dengan berbagai tugas dan fungsinya, serta peran aktif pemerintah dalam memberikan dukungan regulasi maupun fasilitasi sarana dan prasarana operasional pengelolaan zakat. Beberapa gagasan fikih tersebut bahkan juga dapat dinilai sebagai sebuah pemikiran progresif yang melampaui pemikiran fikih pada konteks zamannya.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47423549","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 : 2020-12-30DOI: 10.18592/KHAZANAH.V18I2.4164
R. Rahmadi
This study discusses four issues related to the Islamization in Kalimantan, namely the origin of the arrival of Islam, the period of the arrival of Islam, the spreader of Islam, and the channels of Islamization. These four problems are studied using a historical approach by analyzing relevant information from various sources. This study concluded that the Islamization in Kalimantan led to an Arab theory, namely that Islam came to this area directly brought by Arabs themselves from the Middle East, both by traders and professional preachers (ulama or Sufi). Furthermore, the Islamization period of the Kalimantan region is divided into four phases, namely the arrival phase in the 7th to 10th centuries; the phase of formation of the Muslim community in the 11th to 15th centuries; the great wave phase of coastal Islamization and the formation of Islamic empires in the 16th to early 17th centuries; and the phase of Islamization from the coast to the interior that occurred in the 17th to 19th centuries. The carriers of Islam at the arrival stage (7th to 12th centuries) were traders, and at the development stage (13th to 17th centuries) were brought by professional preachers (wandering Sufi scholars). Finally, Islamization in Kalimantan was carried out using the channels of da'wah, politics, trade, marriage, and education.Kajian ini membahas empat masalah terkait islamisasi kawasan Kalimantan, yaitu asal kedatangan Islam, masa kedatangan Islam, pembawa Islam dan saluran Islamisasi. Keempat masalah ini dikaji menggunakan pendekatan sejarah dengan melakukan analisis terhadap informasi yang relevant dalam berbagai sumber sejarah. Kajian ini menghasilkan simpulan bahwa Islamisasi di kawasan Kalimantan mengarah ke teori Arab, yakni Islam datang ke kawasan ini dibawa langsung oleh orang Arab sendiri dari Timur Tengah baik oleh pedagang maupun pendakwah profesional (ulama atau sufi). Selanjutnya, periodesasi islamisasi kawasan Kalimantan terjadi dalam empat fase, yaitu fase kedatangan pada abad ke-7 hingga abad ke-10, fase pembentukan komunitas muslim pada abad ke-11 hingga 15, fase gelombang besar islamisasi pesisir dan pembentukan kerajaan Islam pada abad ke-16 hingga awal abad ke-17, dan fase islamisasi dari pesisir ke pedalaman yang tejadi pada abad ke-17 hingga abad ke-19. Adapun pembawa Islam pada tahap kedatangan (abad ke-7 hingga 12) adalah para pedagang dan pada tahap perkembangan (abad ke-13 hingga 17) dibawa oleh para pendakwah profesional (ulama sufi pengembara). Terakhir, islamisasi di Kalimantan dilakukan melalui saluran dakwah, politik, perdagangan, perkawinan, dan pendidikan.
本研究探讨了与加里曼丹伊斯兰化有关的四个问题，即伊斯兰教传入的起源、伊斯兰教传入的时期、伊斯兰教的传播和伊斯兰化的渠道。通过分析各种来源的相关信息，采用历史的方法对这四个问题进行了研究。这项研究的结论是，加里曼丹的伊斯兰化导致了一种阿拉伯理论，即伊斯兰教是由阿拉伯人自己从中东直接带到这个地区的，包括商人和专业传教士(乌拉玛或苏菲派)。加里曼丹地区的伊斯兰化进程可分为4个阶段，即7 ~ 10世纪的到来阶段;11至15世纪穆斯林社会形成的阶段;16世纪至17世纪早期沿海伊斯兰化的大浪潮阶段和伊斯兰帝国的形成;以及17到19世纪从海岸到内陆的伊斯兰化阶段。伊斯兰教的传播者在到达阶段(7至12世纪)是商人，在发展阶段(13至17世纪)是由职业传教士(流浪的苏菲派学者)带来的。最后，加里曼丹的伊斯兰化是通过达瓦、政治、贸易、婚姻和教育等渠道进行的。Kajian ini membahas empat masalah terkait islamisasi kawasan Kalimantan, yitu asal kedatangan Islam, masa kedatangan Islam, pembawa Islam dan saluran islamisasi。在此基础上，我们分析了与此相关的数据，并对数据进行了分析。加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹，加里曼丹。Selanjutnya, periodesasi islamisasi kawasan Kalimantan terjadi dalam empat fase, yitu fase kedatangan pada abad k7 hingga abad k10, fase pembentukan komunitas muslim pada abad k11 hingga 15, fase gelombang besar islamisaspesisir dan pembentukan kerajaan Islam pada abad k16 hingga awal abad k17, dan fase islamisasdari pesisir ke pedalaman yang tejadi pada abad k17 hingga abad k19。adalah para pedagang dan pada tahap perkembangan (abad ke-13 hingga 17) dibawa oleh para pendakwah professional (ulama sufi pengembara)。Terakhir, islamisasi di Kalimantan dilakukan melalui saluran dakwah，政治，perdagangan, perkawinan, dan pendidikan。
{"title":"MEMBINCANG PROSES ISLAMISASI KAWASAN KALIMANTAN DARI BERBAGAI TEORI","authors":"R. Rahmadi","doi":"10.18592/KHAZANAH.V18I2.4164","DOIUrl":"https://doi.org/10.18592/KHAZANAH.V18I2.4164","url":null,"abstract":"This study discusses four issues related to the Islamization in Kalimantan, namely the origin of the arrival of Islam, the period of the arrival of Islam, the spreader of Islam, and the channels of Islamization. These four problems are studied using a historical approach by analyzing relevant information from various sources. This study concluded that the Islamization in Kalimantan led to an Arab theory, namely that Islam came to this area directly brought by Arabs themselves from the Middle East, both by traders and professional preachers (ulama or Sufi). Furthermore, the Islamization period of the Kalimantan region is divided into four phases, namely the arrival phase in the 7th to 10th centuries; the phase of formation of the Muslim community in the 11th to 15th centuries; the great wave phase of coastal Islamization and the formation of Islamic empires in the 16th to early 17th centuries; and the phase of Islamization from the coast to the interior that occurred in the 17th to 19th centuries. The carriers of Islam at the arrival stage (7th to 12th centuries) were traders, and at the development stage (13th to 17th centuries) were brought by professional preachers (wandering Sufi scholars). Finally, Islamization in Kalimantan was carried out using the channels of da'wah, politics, trade, marriage, and education.Kajian ini membahas empat masalah terkait islamisasi kawasan Kalimantan, yaitu asal kedatangan Islam, masa kedatangan Islam, pembawa Islam dan saluran Islamisasi. Keempat masalah ini dikaji menggunakan pendekatan sejarah dengan melakukan analisis terhadap informasi yang relevant dalam berbagai sumber sejarah. Kajian ini menghasilkan simpulan bahwa Islamisasi di kawasan Kalimantan mengarah ke teori Arab, yakni Islam datang ke kawasan ini dibawa langsung oleh orang Arab sendiri dari Timur Tengah baik oleh pedagang maupun pendakwah profesional (ulama atau sufi). Selanjutnya, periodesasi islamisasi kawasan Kalimantan terjadi dalam empat fase, yaitu fase kedatangan pada abad ke-7 hingga abad ke-10, fase pembentukan komunitas muslim pada abad ke-11 hingga 15, fase gelombang besar islamisasi pesisir dan pembentukan kerajaan Islam pada abad ke-16 hingga awal abad ke-17, dan fase islamisasi dari pesisir ke pedalaman yang tejadi pada abad ke-17 hingga abad ke-19. Adapun pembawa Islam pada tahap kedatangan (abad ke-7 hingga 12) adalah para pedagang dan pada tahap perkembangan (abad ke-13 hingga 17) dibawa oleh para pendakwah profesional (ulama sufi pengembara). Terakhir, islamisasi di Kalimantan dilakukan melalui saluran dakwah, politik, perdagangan, perkawinan, dan pendidikan.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43973332","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 : 2020-12-30DOI: 10.18592/KHAZANAH.V18I2.3563
Ridhatullah Assya'bani
The thought of al-Ghazali as outlined in Tahafut al-Falasifah has been a controversy for centuries and even today it has become a debate mainly related to the view of al-Ghazali who deconstructed the building of philosophy in Islam resulting in old wounds. In the end, various negative stigmas directed at al-Ghazali. However, whether the work of al-Ghazali, as many have suspected, has resulted in haunting in philosophy or just the opposite? By re-reading al-Ghazali as a traditionalist scholar and reviewing the general opinion which says that Tahafut al-Falasifah is a representation of the conflict between philosophy and dogma; or between orthodoxy and heterodoxy, this paper will show that al-Ghazali has an important role in naturalizing science and philosophy in the frame of Islamic theology.Pemikiran al-Ghazali yang tertuang pada Tahafut al-Falasifah menjadi kontroversi selama berabad-abad, bahkan hingga saat ini menjadi perdebatan terutama terkait dengan pandangan al-Ghazali yang mendekonstruksi bangunan filsafat dalam Islam mengakibatkan luka lama. Pada akhirnya berbagai macam stigma negatif yang ditujukan kepada al-Ghazali. Namun, apakah karya al-Ghazali tersebut seperti banyak yang diduga, telah mengakibatkan kehancuran dalam fisafat atau justru sebaliknya? Dengan melakukan pembacaan ulang terhadap al-Ghazali sebagai ulama tradisionalis dan meninjau pendapat umum yang mengatakan bahwa Tahafut al-Falasifah merupakan representasi konflik antara filsafat dan dogma; atau antara ortodoksi dan heterodoksi, tulisan ini akan memperlihatkan bahwa al-Ghazali memiliki peran penting dalam melakukan naturalisasi filsafat dalam bingkai teologi Islam.
Tahafut al-Falasifah概述的al-Ghazali思想几个世纪以来一直存在争议，即使在今天，它也主要与al-Ghazali的观点有关，他解构了伊斯兰哲学的建筑，导致旧伤。最后，各种负面的耻辱指向al-Ghazali。然而，al-Ghazali的工作是否如许多人所怀疑的那样，导致了哲学上的困扰，还是恰恰相反?通过作为传统主义学者重新阅读al-Ghazali，回顾一般认为Tahafut al-Falasifah是哲学与教条冲突的代表的观点;在正统和异端之间，本文将表明al-Ghazali在伊斯兰神学框架内自然化科学和哲学方面发挥了重要作用。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。Pada akhirnya berbagai macam污名阴性yang ditujukan kepada al-Ghazali。Namun, apakah karya al-Ghazali tersebut perti banyak yang diduga, telah mengakibatkan kehancuran dalam fisatat atau just stru sebaliknya?登甘，美拉库甘，美拉库甘，美拉库甘，美拉库甘，美拉库甘，美拉库甘，美拉库甘在伊斯兰教中，自然科学是一种科学，是一种科学，是一种科学。
{"title":"NATURALISASI FILSAFAT ISLAM DALAM PEMIKIRAN AL-GHAZALI","authors":"Ridhatullah Assya'bani","doi":"10.18592/KHAZANAH.V18I2.3563","DOIUrl":"https://doi.org/10.18592/KHAZANAH.V18I2.3563","url":null,"abstract":"The thought of al-Ghazali as outlined in Tahafut al-Falasifah has been a controversy for centuries and even today it has become a debate mainly related to the view of al-Ghazali who deconstructed the building of philosophy in Islam resulting in old wounds. In the end, various negative stigmas directed at al-Ghazali. However, whether the work of al-Ghazali, as many have suspected, has resulted in haunting in philosophy or just the opposite? By re-reading al-Ghazali as a traditionalist scholar and reviewing the general opinion which says that Tahafut al-Falasifah is a representation of the conflict between philosophy and dogma; or between orthodoxy and heterodoxy, this paper will show that al-Ghazali has an important role in naturalizing science and philosophy in the frame of Islamic theology.Pemikiran al-Ghazali yang tertuang pada Tahafut al-Falasifah menjadi kontroversi selama berabad-abad, bahkan hingga saat ini menjadi perdebatan terutama terkait dengan pandangan al-Ghazali yang mendekonstruksi bangunan filsafat dalam Islam mengakibatkan luka lama. Pada akhirnya berbagai macam stigma negatif yang ditujukan kepada al-Ghazali. Namun, apakah karya al-Ghazali tersebut seperti banyak yang diduga, telah mengakibatkan kehancuran dalam fisafat atau justru sebaliknya? Dengan melakukan pembacaan ulang terhadap al-Ghazali sebagai ulama tradisionalis dan meninjau pendapat umum yang mengatakan bahwa Tahafut al-Falasifah merupakan representasi konflik antara filsafat dan dogma; atau antara ortodoksi dan heterodoksi, tulisan ini akan memperlihatkan bahwa al-Ghazali memiliki peran penting dalam melakukan naturalisasi filsafat dalam bingkai teologi Islam. ","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48555663","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 : 2020-12-30DOI: 10.18592/KHAZANAH.V18I2.4155
Syaugi Syaugi, Badrian Badrian, Faisal Mubarak
This article study discusses a portrait of religious insights among students and teachers in high schools in South Kalimantan. However, the conducted research is based on the background that the spread of radical ideology can be channeled through education, in which high school students are targeted by radical ideologies. This study intends to answer the question of how religious understanding and the role of local wisdom may encounter radicalism among Islamic education students and teachers. This article study finds that: Firstly, there are three categorizations can be mapped related to religious ideas emerging, namely: (1) Respondents whose militancy and radicalism narratives tend to dominate; (2) Some respondents also have moderation narration that dominates; and (3) some others have an equal narration of militancy and radicalism and moderation. Secondly: the locality of recitation through religious institutions of the majelis taklim with the content of Sufism-based recitation has a significant role for the students and teachers in responding to each religious issue based on moderation narration.Riset ini membahas potret faham keagamaan di dunia pendidikan dengan fokus pada siswa dan guru di Sekolah Menengah di Kalimantan Selatan. Hal ini dilatar belakangi bahwa penyebaran idiologi radikal dapat melalui jalur pendidikan, dimana siswa/siswi sekolah menengah atas dijadikan sasaran penanaman idiologi radikal. Penelitian ini untuk menjawab pertanyaan bagaimana pemahaman agama di kalangan siswa dan guru pendidikan Agama Islam? Bagaimana peran kearifan lokal dalam menangkal radikalisme di kalangan siswa dan guru pendidikan Agama Islam?. Penelitian ini menemukan bahwa: Pertama, ada tiga katagorisasi yang bisa dipetakan terkait narasi faham keagamaan yang muncul, yaitu: (1) Ada responden yang narasi militansi dan radikalisme cenderung mendominasi; (2) Ada responden yang narasi moderasinya mendominasi; (3) Ada yang antara militansi dan radikalisme di satu sisi dan moderasi di sisi lain berimbang (equal). Kedua: Lokalitas pengajian melalui lembaga keagamaan majlis taklim dengan konten pada pengajian berbasis tasawuf memiliki peran yang signifikan bagi siswa dan guru dalam merespons setiap isu keagamaan dengan basis narasi moderasi.
{"title":"PERAN KEARIFAN LOKAL DALAM UPAYA DERADIKALISASI FAHAM RADIKAL DI KALIMANTAN SELATAN","authors":"Syaugi Syaugi, Badrian Badrian, Faisal Mubarak","doi":"10.18592/KHAZANAH.V18I2.4155","DOIUrl":"https://doi.org/10.18592/KHAZANAH.V18I2.4155","url":null,"abstract":"This article study discusses a portrait of religious insights among students and teachers in high schools in South Kalimantan. However, the conducted research is based on the background that the spread of radical ideology can be channeled through education, in which high school students are targeted by radical ideologies. This study intends to answer the question of how religious understanding and the role of local wisdom may encounter radicalism among Islamic education students and teachers. This article study finds that: Firstly, there are three categorizations can be mapped related to religious ideas emerging, namely: (1) Respondents whose militancy and radicalism narratives tend to dominate; (2) Some respondents also have moderation narration that dominates; and (3) some others have an equal narration of militancy and radicalism and moderation. Secondly: the locality of recitation through religious institutions of the majelis taklim with the content of Sufism-based recitation has a significant role for the students and teachers in responding to each religious issue based on moderation narration.Riset ini membahas potret faham keagamaan di dunia pendidikan dengan fokus pada siswa dan guru di Sekolah Menengah di Kalimantan Selatan. Hal ini dilatar belakangi bahwa penyebaran idiologi radikal dapat melalui jalur pendidikan, dimana siswa/siswi sekolah menengah atas dijadikan sasaran penanaman idiologi radikal. Penelitian ini untuk menjawab pertanyaan bagaimana pemahaman agama di kalangan siswa dan guru pendidikan Agama Islam? Bagaimana peran kearifan lokal dalam menangkal radikalisme di kalangan siswa dan guru pendidikan Agama Islam?. Penelitian ini menemukan bahwa: Pertama, ada tiga katagorisasi yang bisa dipetakan terkait narasi faham keagamaan yang muncul, yaitu: (1) Ada responden yang narasi militansi dan radikalisme cenderung mendominasi; (2) Ada responden yang narasi moderasinya mendominasi; (3) Ada yang antara militansi dan radikalisme di satu sisi dan moderasi di sisi lain berimbang (equal). Kedua: Lokalitas pengajian melalui lembaga keagamaan majlis taklim dengan konten pada pengajian berbasis tasawuf memiliki peran yang signifikan bagi siswa dan guru dalam merespons setiap isu keagamaan dengan basis narasi moderasi.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46511989","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 : 2020-12-30DOI: 10.18592/KHAZANAH.V18I2.3795
M. A. Suryadilaga
The Prophet's hadith has provided information about infectious epidemics and how to handle them, namely by saying prayers to avoid the plague, staying away from those who are sick like running when they find a lion in front of them, isolating and locking down areas affected by the plague, and the promise of a large reward equivalent to death martyrdom for those affected by infectious diseases. As a source of Islamic teachings, this hadith can be understood and brought to the present context, namely the Covid-19 outbreak. The integration-interconnection paradigm initiated by Amin Abdullah made it necessary to understand the hadith of infectious diseases in a humanist way and prioritize humanity. It is the obligation of Muslims to pray to avoid illness. Still, on the other hand, if infected, serious medical treatment is necessary, and those who are healthy do not approach them but must keep their distance and wear a mask. This method is more effective if those infected with the disease isolate themselves within the specified time not to infect the healthy ones. The rewards of martyrdom are for those who die, whether patients or medical personnel and those who are healthy because they also participate in jihad with their souls and assets to reduce and prevent wider disease transmission, one of which is by obeying the PSBB rules. Through Amin Abdullah's integration-interconnection paradigm, the hadith about Covid-19 is understood as a disaster or destiny and a trigger for the development of science, especially in medic and virology.Hadis Nabi telah memberikan informasi tentang wabah menular dan penanganannya, yaitu dengan memanjatkan doa agar terhindar dari wabah tersebut, menjauhi mereka yang sakit seperti lari ketika mendapati singa di depannya, melakukan isolasi dan lockdown daerah yang terkena wabah, serta janji pahala yang besar setara dengan mati syahid bagi mereka yang terkena penyakit menular. Sebagai salah satu sumber ajaran Islam, hadis tersebut tentunya dapat dipahami dan dibawa pada konteks kekinian, yaitu wabah Covid-19. Paradigma integrasi-interkoneksi yang digagas oleh Amin Abdullah meniscayakan pemahaman atas hadis penyakit menular tersebut dengan cara yang humanis dan mengedepankan kemanusiaan. Kewajiban Muslim untuk berdoa agar terhindar dari penyakit, namun di sisi lain, jika tertular maka perlu dilakukan penanganan serius secara medis, dan yang sehat tidak mendekatinya, melainkan harus menjaga jarak dan menggunakan masker. Cara ini semakin efektif jika mereka yang terinfeksi penyakit mengisolasi diri dalam waktu yang ditentukan agar tidak menularkan pada yang sehat. Pahala syahid bagi mereka yang meninggal, baik pasien atau tenaga medis, begitupun bagi mereka yang sehat karena mereka juga turut berjihad dengan jiwa dan hartanya mengurangi dan mencegah penularan penyakit yang lebih luas, salah satunya dengan mentaati aturan PSBB. Melalui paradigm integrasi-interkoneksi Amin Abdullah, hadis tentang Covid-19 tidak hanya dipahami seba
先知的圣训提供了关于传染病和如何处理传染病的信息，即祈祷以避免瘟疫，远离那些生病的人，就像在他们面前发现一头狮子时跑开一样，隔离和封锁受瘟疫影响的地区，并承诺对受传染病影响的人给予相当于死亡殉道的巨额奖励。作为伊斯兰教义的来源，这段圣训可以被理解，并被置于当前的背景下，即2019冠状病毒病的爆发。阿明·阿卜杜拉(Amin Abdullah)开创的整合-互联范式，使我们有必要以人道主义的方式理解传染病圣训，并优先考虑以人为本。祈祷以避免疾病是穆斯林的义务。另一方面，如果被感染，则需要进行严重的医疗治疗，健康的人不要接近他们，但必须保持距离并戴上口罩。如果感染者在规定的时间内进行自我隔离，避免传染给健康的人，这种方法会更有效。殉道的报酬是给那些牺牲的人，无论是病人或医务人员，还是那些健康的人，因为他们也用自己的灵魂和财产参加圣战，以减少和防止更广泛的疾病传播，其中之一是遵守PSBB规则。通过阿明·阿卜杜拉(Amin Abdullah)的整合-互连范式，关于Covid-19的圣训被理解为一场灾难或命运，也是科学发展的触发器，特别是在医学和病毒学方面。哈迪斯·纳比·特拉罕成员信息中心的成员，是一名印度人，是一名印度人，是一名印度人，是一名印度人，是一名印度人，是一名印度人，是一名印度人，是一名印度人，是一名印度人，是一名印度人。新冠肺炎新冠肺炎新冠肺炎新冠肺炎新冠肺炎疫情范例整合- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -Kewajiban Muslim untuk berdoa agar terhindar dari penyakit, namun di sisi lain, jika tertular maka perlu dilakukan penanganan serius secara medis, danyang sehat tidak mendekatinya, melainkan harus menjaga jarak dan menggunakan masker。卡拉ini semakin efektif jika mereka yang terinfeksi penyakit mengisolasi diri dalam waktu yang ditentukan agar tidak menularkan padada yang sehat。这是我的第一个孩子，我的第一个孩子，我的第一个孩子，我的第一个孩子，我的第一个孩子，我的第一个孩子，我的第一个孩子。新型冠状病毒肺炎(Covid-19)在中国的流行病学研究中得到了广泛的应用，在中国的流行病学中得到了广泛的应用。
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Pub Date : 2020-12-30DOI: 10.18592/KHAZANAH.V18I2.3825
Rosihon Anwar, Asep Abdul Muhyi, Irma Riyani
Qur’anic Interpretation in Indonesia has been long interconnected with the tradition in the Middle East, especially in Haramayn and Egypt. Many Indonesians studied many Islamic disciplines from prominent ulama in these regions. One of them is Mahmud Yunus, who studied at Al-Azhar University, Cairo. He was influenced by the prominent ulama of Al- Azhar, i.e., M. Abduh. Abduh is famous for his thought of Islamic revivalism. This research investigates the possible influence of Abduh’s reformation thought to Mahmud Yunus Qur’anic interpretation, which called tafsir Qur’an Karim. This research employs a qualitative method with a historical approach and content analysis to analyze the data. This research shows that Mahmud Yunus is influenced significantly by Abduh’s reformation thought and can be seen from Yunus’ interpretation in his tafsir. The influence includes combating blind taqlid (unquestioning acceptance of religious thoughts), rationalizing the ‘mythical’ understanding of the Qur’anic texts, and emphasizing the belief that the Qur’an is compatible with science and the changing social reality. Kajian tafsir di Indonesia memiliki keterkaitan yang erat dengan pemikiran tafsir di Timur Tengah. Hal ini dapat dipahami karena banyak ulama Indonesia belajar di sana terutama Haramayn dan Mesir. Salah satu ulama yang memiliki keterpengaruhan tersebut adalah Mahmud Yunus yang sempat belajar di Al-Azhar, Kairo, Mesir. Secara spesifik, Yunus banyak mengadopsi pemikiran pembaharuan dari tokohpembaharu Mesir yakni M. Abduh. Penelitian ini bermaksud menelusuri keterpengaruhan pemikiran pembaharuan Mahmud Yunus dalam karya Tafsirnya Qur’an Karim dari pemikiran pembaharuan M. Abduh. Penelitian ini menggunakan metode kualitatif dengan menggali kajian pustakaatas naskah tafsir Mahmud Yunus dan Al-Manar dengan menggunakan analisi isi dan historis. Penelitian ini menunjukkan bahwa pengaruh pembaharuan Abduh terlihat dalam penafsiran yang dilakukan oleh Mahmud Yunus dalam Tafsirnya berkaitan dengan beberapa aspek diantaranya adalah: penolakan atas taqlid, bid’ah dan khurafat, rasionalitas atas beberapa pemahaman yang bersifat mitis dan kesesuaian antara al-Qur’an dengan perkembangan ilmu pengetahuan dan perkembangan masyarakat.
长期以来，印尼的《古兰经》解读一直与中东的传统联系在一起，尤其是在哈拉迈恩和埃及。许多印尼人从这些地区著名的乌拉玛那里学习了许多伊斯兰学科。马哈茂德·尤努斯(Mahmud Yunus)就是其中之一，他曾就读于开罗爱资哈尔大学(Al-Azhar University)。他受到爱资哈尔著名的乌拉玛，即阿卜杜勒先生的影响。阿布杜因其伊斯兰复兴主义思想而闻名。本研究探讨阿布杜的宗教改革思想对尤努斯的《古兰经》释经可能产生的影响。本研究采用定性方法，结合历史研究法和内容分析法对数据进行分析。本研究表明尤努斯受阿布杜改革思想的影响很大，从尤努斯在其著作中的解读中可以看出。这种影响包括反对盲目的宗教信仰(毫无疑问地接受宗教思想)，使对《古兰经》文本的“神话”理解合理化，并强调《古兰经》与科学和不断变化的社会现实是相容的。Kajian tafsir di Indonesia memoriliki keterkaitan yang的翻译是:Kajian tafsir di Timur TengahHal ini dapat dipahami karena banyak ulama印度尼西亚belajar di sana terutama Haramayn dan Mesir。Salah satu ulama yang memiliki keterpengaruhan tersebut adalah Mahmud Yunus yang sempat belajar di Al-Azhar，开罗，Mesir。特别代表，尤努斯·巴尼亚克·孟多普斯·潘巴哈兰·潘巴哈兰·达里·潘巴哈鲁·梅西尔·雅克尼·m·阿卜杜勒。Mahmud Yunus dalam karya Tafsirnya古兰经Karim dari pemikiran pembaharan M. Abduh。Penelitian ini menggunakan方法，定性，定性，定性，定性，定性，定性，定性，定性，定性，定性，定性。Penelitian ini menunjukkan bahwa pengaruh pembaharan Abduh terlihat dalam penafsirya berkaan dengan beberberan说diantaranya adalah, bid 'ah dan khurafat, rasionalitas atas bebearpa pemahaman yang bersifat mitis dan kesarakan antara .古兰经dengan perkembangan ilmu pengetahuan dan perkembangan masyarakat。
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Pub Date : 2020-09-18DOI: 10.37680/almikraj.v1i1.543
Tantin Puspita Rini, Moh Masduki
In the digital era where everything can be obtained instantly and with high technology. In the future, the generation called millennial generation will be born. This generation has a habit of reading but low readability. They prefer to play on gadgets, internet and social media. This millennial generation has characteristics such as being connected to social media, sticking to their life's gadgets with gadgets, the internet has become one in their daily lives, hedonic, aware of their lifestyle, in terms of choosing a career they usually look for light workers but have a large income. Millennia needs to be strengthened in terms of character education. So that the existence of this generation can bring progress to the Indonesian nation. Submitting to formal educational institutions alone should not solve the problem This paper intends to examine the important role of the family in instilling noble values in children so that noble characters are formed in the midst of the swift currents of change in this digital era, with a focus on the question of how important the role of the family is in instilling character. in children in the middle of the digital era. This research is a library research. The data collection technique in this research is also by examining various sources of literature such as books, magazines and other written sources. The results and data findings in the literature will later be analyzed and synthesized to be used as new ideas as a form of research results. Through parental assistance to children when using gadgets, it can certainly increase the role of the family in educating children in the digital era. Because of course we hope that current technological advances can benefit children both to improve their thinking skills and mental formation of children. It is also hoped that the government will be more proactive in giving emphasis so that parents do not neglect children's rights which are oriented towards mental development. This is needed so that children are more resilient in facing the extraordinary wind of information. Apart from being needed digital literacy in children and of course also for parents.
{"title":"PENDIDIKAN KARAKTER KELUARGA DI ERA DIGITAL","authors":"Tantin Puspita Rini, Moh Masduki","doi":"10.37680/almikraj.v1i1.543","DOIUrl":"https://doi.org/10.37680/almikraj.v1i1.543","url":null,"abstract":"In the digital era where everything can be obtained instantly and with high technology. In the future, the generation called millennial generation will be born. This generation has a habit of reading but low readability. They prefer to play on gadgets, internet and social media. This millennial generation has characteristics such as being connected to social media, sticking to their life's gadgets with gadgets, the internet has become one in their daily lives, hedonic, aware of their lifestyle, in terms of choosing a career they usually look for light workers but have a large income. Millennia needs to be strengthened in terms of character education. So that the existence of this generation can bring progress to the Indonesian nation. Submitting to formal educational institutions alone should not solve the problem This paper intends to examine the important role of the family in instilling noble values in children so that noble characters are formed in the midst of the swift currents of change in this digital era, with a focus on the question of how important the role of the family is in instilling character. in children in the middle of the digital era. This research is a library research. The data collection technique in this research is also by examining various sources of literature such as books, magazines and other written sources. The results and data findings in the literature will later be analyzed and synthesized to be used as new ideas as a form of research results. Through parental assistance to children when using gadgets, it can certainly increase the role of the family in educating children in the digital era. Because of course we hope that current technological advances can benefit children both to improve their thinking skills and mental formation of children. It is also hoped that the government will be more proactive in giving emphasis so that parents do not neglect children's rights which are oriented towards mental development. This is needed so that children are more resilient in facing the extraordinary wind of information. Apart from being needed digital literacy in children and of course also for parents.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75147018","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 : 2020-09-18DOI: 10.37680/almikraj.v1i1.508
Nurul Malikah, Jauhan Budiwan
This study discusses the communication skills of students conveying to others in ways that need improvement. The ability of students to be able to speak and interact well is expected to stimulate cognitive abilities in Islamic Education learning. Students who are interactive communicative internalize religious behavior in everyday life. Treatment uses the Sort-Card Audio method to stimulate good communication fun. Data were analyzed by means of T test with purposive sampling conducted at Ainul Ulum Elementary School. The results showed that the difference scores of students were more communicative through the sort card method.
{"title":"PEMBELAJARAN PAI MENGGUNAKAN MEDIA SORT-CARD AUDIO TERHADAP SIKAP KOMUNIKATIF SISWA DI SEKOLAH DASAR","authors":"Nurul Malikah, Jauhan Budiwan","doi":"10.37680/almikraj.v1i1.508","DOIUrl":"https://doi.org/10.37680/almikraj.v1i1.508","url":null,"abstract":"This study discusses the communication skills of students conveying to others in ways that need improvement. The ability of students to be able to speak and interact well is expected to stimulate cognitive abilities in Islamic Education learning. Students who are interactive communicative internalize religious behavior in everyday life. Treatment uses the Sort-Card Audio method to stimulate good communication fun. Data were analyzed by means of T test with purposive sampling conducted at Ainul Ulum Elementary School. The results showed that the difference scores of students were more communicative through the sort card method.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90547867","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 : 2020-09-18DOI: 10.37680/almikraj.v1i1.509
Nihayatur Rohmah
Analyzing the problem at the beginning of the Islamic month is basically based on the hadiths of rukyah and the Ulama 'differing opinions in understanding it so that it gives birth to differences of opinion. Some argue that the initial determination of Ramadan, Shawwal and Dhu al-Hijjah must be based on rukyah or seeing the new moon which is carried out on the 29th. Determination of the beginning of the Islamic month in the perspective of astronomy is to calculate the time of the occurrence of conjunctions or known as ijtima. Hilal visibility or rukyat hilal as a marker of the beginning of the month. Hilal can be formed if it has gone through its conjunction / ijtima phase. The number of days in a month consists of 29 days or 30 days. Determination of the beginning of the month by using the criteria for the visibility of the new moon and the presence of the new moon on the 29th of the Islamic month, it is often found under the horizon when the hilal rukyat activities on that date are carried out so that in the Hijriyah calendar there is a special concept if the new moon is not visible. Such conditions occurred at the beginning of the month of 1441 AH, where according to various calculation systems there were differences when ijtima occurred. According to the Sulam Nayyirain ijtimak calculation system occurred on the 29th of Ramadan, whereas according to another calculation system ijtima beginning in the month of syawwal only occurred on the 30th of Ramadlan 1441 H. Other data shows that the hilal position on the 29th of Ramadlan is still below the horizon so that the moon is impossible dirukyah. The difference between Muslims in determining the occurrence of ijtima in the end did not have an impact on the determination of the beginning of Shawwal, because of all the existing calculation systems, Muslims agreed to set the date of Shawwal 1441 H to occur on May 24, 2020 by applying the istikmal concept.
{"title":"IJTIMAK SEBAGAI PRASARAT PERGANTIAN BULAN BARU DALAM KALENDER HIJRIYAH (Studi Analisis Ijtimak Awal Bulan Syawwal 1441H)","authors":"Nihayatur Rohmah","doi":"10.37680/almikraj.v1i1.509","DOIUrl":"https://doi.org/10.37680/almikraj.v1i1.509","url":null,"abstract":"Analyzing the problem at the beginning of the Islamic month is basically based on the hadiths of rukyah and the Ulama 'differing opinions in understanding it so that it gives birth to differences of opinion. Some argue that the initial determination of Ramadan, Shawwal and Dhu al-Hijjah must be based on rukyah or seeing the new moon which is carried out on the 29th. Determination of the beginning of the Islamic month in the perspective of astronomy is to calculate the time of the occurrence of conjunctions or known as ijtima. Hilal visibility or rukyat hilal as a marker of the beginning of the month. Hilal can be formed if it has gone through its conjunction / ijtima phase. The number of days in a month consists of 29 days or 30 days. Determination of the beginning of the month by using the criteria for the visibility of the new moon and the presence of the new moon on the 29th of the Islamic month, it is often found under the horizon when the hilal rukyat activities on that date are carried out so that in the Hijriyah calendar there is a special concept if the new moon is not visible. Such conditions occurred at the beginning of the month of 1441 AH, where according to various calculation systems there were differences when ijtima occurred. According to the Sulam Nayyirain ijtimak calculation system occurred on the 29th of Ramadan, whereas according to another calculation system ijtima beginning in the month of syawwal only occurred on the 30th of Ramadlan 1441 H. Other data shows that the hilal position on the 29th of Ramadlan is still below the horizon so that the moon is impossible dirukyah. The difference between Muslims in determining the occurrence of ijtima in the end did not have an impact on the determination of the beginning of Shawwal, because of all the existing calculation systems, Muslims agreed to set the date of Shawwal 1441 H to occur on May 24, 2020 by applying the istikmal concept.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"15 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84878050","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 : 2020-09-18DOI: 10.37680/almikraj.v1i1.530
Dian Febrianingsih
This study aims to determine: 1) The process of extracurricular hadrah activities at MTs KP Karangjati Ngawi 2) The values of aqidah that are applied in extracurricular hadrah activities at MTs KP Karangjati Ngawi. This type of research is a case study in field research (field research). The technique of determining the research subject uses non-probability sampling with purposive sampling, which determines the sample with certain considerations and goals. In this study, the research subjects were teachers of hadrah extracurricular activities, students participating in extracurricular hadrah activities and community users of the hadrah team at MTs KP Karangjati Ngawi. Based on the results of data analysis, the research results obtained are: 1) the process of extracurricular activities at MTs KP Karangjati Ngawi is carried out every Friday from 13.00 - 16.00 and has full support from the head and teachers of MTs KP Karangjati Ngawi, 2) values aqidah contained in extracurricular hadrah activities at MTs KP Karangjati is an implementation of the pillars of faith which are summarized in the competence of faith, namely: feeling the supervision of Allah Almighty in all actions; pray diligently; thankful diligently; learn to be patient; learn piety and try to avoid immorality.
{"title":"PENERAPAN NILAI-NILAI AQIDAH DALAM KEGIATAN EKSTRAKURIKULER HADRAH DI MTs KP KARANGJATI NGAWI","authors":"Dian Febrianingsih","doi":"10.37680/almikraj.v1i1.530","DOIUrl":"https://doi.org/10.37680/almikraj.v1i1.530","url":null,"abstract":"This study aims to determine: 1) The process of extracurricular hadrah activities at MTs KP Karangjati Ngawi 2) The values of aqidah that are applied in extracurricular hadrah activities at MTs KP Karangjati Ngawi. This type of research is a case study in field research (field research). The technique of determining the research subject uses non-probability sampling with purposive sampling, which determines the sample with certain considerations and goals. In this study, the research subjects were teachers of hadrah extracurricular activities, students participating in extracurricular hadrah activities and community users of the hadrah team at MTs KP Karangjati Ngawi. Based on the results of data analysis, the research results obtained are: 1) the process of extracurricular activities at MTs KP Karangjati Ngawi is carried out every Friday from 13.00 - 16.00 and has full support from the head and teachers of MTs KP Karangjati Ngawi, 2) values aqidah contained in extracurricular hadrah activities at MTs KP Karangjati is an implementation of the pillars of faith which are summarized in the competence of faith, namely: feeling the supervision of Allah Almighty in all actions; pray diligently; thankful diligently; learn to be patient; learn piety and try to avoid immorality.","PeriodicalId":33033,"journal":{"name":"Khazanah Jurnal Studi Islam dan Humaniora","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87084702","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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