Pub Date : 2021-10-31DOI: 10.22373/substantia.v23i2.9243
Mutrofin Mutrofin, Izzul Madid
Islamic Scholars (ulama) have important position in Muslim society, they are not only as references but also as determinants in decisions making process, specially related to the benefit of the ummah, as a result, who can be called ulama is not clear, as a result, ulama are defined according to the interests of certain groups. This article examines the dichotomy of scholars in Al-Ghazali's perspective. This article uses data from literature review sources, especially the works written by Al-Ghazali. This article concludes that Al-Ghazali did a sociological reading of the ulama concept according to the social, political, and life context. At the time of Al-Ghazali, the term ulama had become a certain social status, even this term was juxtaposed with certain types of scholarship. With the various titles of ulama according to their expertise, this condition caused a conflict between them. The goal of each group is to claim the most correct according to their opinion. This article discusses the definition of ulama in Alghazali's perspective along with the standards developed by Alghazali to determine the criteria of the ulama in the context of the Islamic community during he lived that stiil suitable to be applied today.Abstrak: Ulama memiliki posisi yang cukup penting dalam masyarakat, mereka tidak hanya sebagai panutan namunn juga sebagai penentu dalam penggambilan keputusan terkait denggan kemaslahatan umat, akibatnya siapa yang dapat disebut sebagai ulama merupa area yang kadang abu-abu, akibatnya ulama didefinisikan sesuai kepentingan kelompok tertentu. Artikel ini mengkaji tentang dikotomi ulama dalam perspektif Al-Ghazali. Artikel ini mengunakan data dari sumber kajian kepustakaan khususnya karya-karya yangg ditulis oleh Alghazali. Kesimpulan dari artikel ini bahwa Al-Ghazali melakukan pembacaan secara sosiologis atas konsep ulama tersebut sesuai dengan konteks sosial, politik dan kehidupannya. Pada masa Al-Ghazali istilah ulama sudah menjadi status sosial tertentu, bahkan istilah ulama ini disandingkan pada jenis keilmuan tertentu. Dengan berbagai julukan ulama sesuai dengan keahliannya tersebut, memunculkan mereka untuk saling berseteru antara ulama satu dengan lainnya. Tujuannya adalah untuk mengklaim yang paling benar menerut pendapat tertentu. Artikel ini membahas tentang definisi ulama dalam perskpektif Alghazali beserta standar yang dikembang oleh Alghazali untuk mentukan kriteria ulama dalam konteks masyarakat islam saat itu.
伊斯兰学者(ulama)在穆斯林社会中具有重要的地位，他们在决策过程中不仅作为参考，而且作为决定因素，特别是关系到乌玛的利益，因此，谁能被称为乌玛并不明确，因此，乌玛是根据某些群体的利益来定义的。本文从格扎利的角度考察了学者的二分法。本文使用的数据来自文献综述，特别是Al-Ghazali的作品。本文的结论是，Al-Ghazali根据社会、政治和生活背景，对乌拉玛概念进行了社会学解读。在Al-Ghazali时代，乌拉玛这个词已经成为一种社会地位，甚至这个词与某些类型的学术并列。乌拉玛根据他们的专业知识有不同的头衔，这种情况导致了他们之间的冲突。每组的目标是根据自己的观点选出最正确的。本文从阿尔加扎利的角度讨论了乌拉玛的定义，以及阿尔加扎利为确定乌拉玛在他生活的伊斯兰社区背景下的标准而制定的标准，这些标准仍然适用于今天。摘要:Ulama memoriliki posisi yang cuup penting dalam masyarakat, mereka tidak hanya sebagai panutan namunn juga sebagai penentu dalam penggambilan keputusan terkait denggan kemaslahatan umat, akibatnya siapa yang dapat disebut sebagai Ulama merupa area yang kadang abu-abu, akibatnya Ulama didefinisikan sesuai kettingan and kelompok tertentu。Artikel ini mengkaji tentang dikotomi ulama dalam perspective Al-Ghazali。Artikel ini mengunakan数据达数kajian kepustakaan khususnya karya-karya yang ditulis oleh Alghazali。kespulpan dari artikel ini bahwa Al-Ghazali melakukan pembacaan secara生理学数据为konsep ulama terseseai dengan konteks社会，政治和kehidupannya。巴基斯坦伊斯兰教乌拉玛苏达menjadi地位社会tertentu，巴基斯坦伊斯兰教乌拉玛尼disandingkan巴基斯坦jenis keilmuan tertentu。登干berbagai julukan ulama sessuai登干keahliannya tersebut, memunculkan mereka untuk salingu berseteru antara ulama satu登干lainnya。图朱尼亚·阿达拉·乌图克·孟克兰·杨·帕尔尼特·帕尔尼特·帕尔尼特。Artikel - ini成员已经有了一个定义，ulama dalam perskpekif Alghazali beserta标准，yang dikembang oleh Alghazali untuk mentukan kriteria ulama dalam konteks masyarakat islam saat itu。
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Pub Date : 2021-10-31DOI: 10.22373/substantia.v23i2.10194
Ernita Dewi
After the United Nations declared a worldwide pandemic of the Covid-19 virus, the debate over religion and science resurfaced. This situation raises various responses and perceptions in the middle. The Indonesian people are no exception. Since the first case of the Covid-19 virus was recorded in Indonesia in March 2020, the pros and cons in Acehnese society, especially in Pidie Jaya Regency, began to emerge. Some communities say that the virus was engineered while others claim that the virus is a myth. This study aims to identify the Pidie Jaya Community's perspective on the Covid-19 virus. This research was conducted in Pidie Jaya Regency using a descriptive qualitative approach. Data collection techniques using documentation and interview techniques. This research shows that some people believe that the Covid-19 virus is scientific and needs to be studied with science and technology. They stated that to avoid the virus, they had to follow health protocols. But some believe that the Covid-19 virus will not affect the people of Aceh, except for the Chinese community, where the virus originated. This perspective makes people ignore health procedures, so they are reluctant to use masks, do not keep their distance, and wash their hands because they are sure that their bodies will not be infected by the Covid-19 virus. Besides that, some people don't believe at all about the virus, and say it's just a lie, fabricated by certain parties, to scare people. For people who don't believe in this virus, they are very ignorant of health procedures, they believe that only reading prayers can reject this virus.Abstrak: Setelah PBB menyatakan pandemi virus Covid-19 diseluruh dunia, perdebatan mengenai agama dan sains muncul kembali. Keadaan tersebut memunculkan berbagai respon dan persepsi di tengah masyarakat. Tak terkecuali dikalangan masyarakat Indonesia. Sejak kasus virus Covid-19 pertama sekali tercatat di Indonesia pada Maret 2020, pro kontra di dalam masyarakat Aceh terutama di Kabupaten Pidie Jaya mulai bermunculan. Beberapa komunitas mengatakan bahwa virus itu rekayasa dan sebagian lainnya menyatakan bahwa virus tersebut adalah mitos. Penelitian ini bertujuan untuk mengidentifikasi perspektif Masyarakat Pidie Jaya tentang virus Covid-19. Penelitian ini dilakukan di Kabupaten Pidie Jaya dengan menggunakan pendekatan kualitatif jenis deskriptif. Teknik pengumpulan data menggunakan Teknik dokumentasi dan wawancara. Hal penelitian ini menunjukkan bahwa sebagian masyarakat percaya bahwa virus Covid-19 adalah ilmiah dan perlu dikaji dengan ilmu penggetahuan dan teknologi. Mereka menyatakan bahwa untuk menghindari virus tersebut, mereka harus mengikuti protokol kesehatan. Tetapi masih ada juga yang percaya bahwa virus Covid-19 itu tidak akan terdampak pada masyarakat Aceh, kecuali masyarakat Cina, dimana virus itu berasal. Cara pandang seperti ini membuat masyarakat mengabaikan prosedur kesehatan, sehingga mereka enggan menggunakan masker, tidak menjag
在联合国宣布新冠病毒全球大流行后，关于宗教和科学的争论重新浮出水面。这种情况在中间引起了各种反应和看法。印尼人民也不例外。自2020年3月印度尼西亚记录了首例Covid-19病毒病例以来，亚齐社会，特别是Pidie Jaya县的利弊开始显现。一些社区说这种病毒是经过改造的，而另一些社区则声称这种病毒是一个神话。本研究旨在确定Pidie Jaya社区对Covid-19病毒的看法。本研究在Pidie Jaya Regency采用描述性定性方法进行。使用文档和访谈技术的数据收集技术。这项研究表明，一些人认为新冠病毒是科学的，需要用科学技术来研究。他们表示，为了避免感染病毒，他们必须遵守健康协议。但一些人认为，除了病毒发源地的华人社区外，新冠病毒不会影响亚齐人民。这种观点使人们忽视卫生程序，因此他们不愿意使用口罩，不保持距离，并且洗手，因为他们确信自己的身体不会被Covid-19病毒感染。除此之外，一些人根本不相信这种病毒，认为这只是某些人编造的谎言，目的是吓唬人。对于不相信这种病毒的人来说，他们对健康程序非常无知，他们认为只有阅读祈祷才能拒绝这种病毒。摘要/ abstract摘要:Setelah PBB menyatakan大流行病毒Covid-19 diseluruh dunii, perdebatanmenagama和sains munculkembali。Keadaan tersebut memunculkan berbagai回应dan persesi di tengah masyarakat。Tak terkecuali dikalangan masyarakat Indonesia。2020年印尼禽流感疫情暴发前，印度尼西亚禽流感疫情暴发前，印度尼西亚禽流感疫情暴发前，印度尼西亚禽流感疫情暴发前，印度尼西亚禽流感疫情暴发前。该病毒是一种传染性疾病，是一种传染性疾病，是一种传染性疾病。Penelitian ini bertujuan untuk孟山都鉴定的视角:马斯亚拉克特Pidie Jaya tentang病毒Covid-19。Penelitian ini dilakukan di Kabupaten Pidie Jaya dengan menggunakan pendekatan quality - ititjis deskprif .。统计数据，统计数据，统计数据，统计数据，统计数据，统计数据。新冠病毒是一种新型冠状病毒，是一种新型冠状病毒。孟山都病毒简写为:孟山都病毒简写为:孟山都病毒。亚齐地区流行性感冒病毒(Tetapi masih)，中国地区流行性感冒病毒(kecali masyarakat)，印度地区流行性感冒病毒(dimana virus)。卡拉潘多尼市市长、孟山都检察官、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长、孟山都市长等。Disamping itu ada juga masyarakat yang tidak peraya sama sekali tentang virus tersebut, dan menyebutkan hanya cerita bohong, rekayasa pihak-pihak tertentu, untuk membubuga masyarakat takut。巴吉masyarakat yang发现了peratattentak病毒ini, maka mereka sangat ababan检察官kesehatan dan mereka yakin dengan hanya menbaca doa mereka dapatmenolak病毒ini
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Pub Date : 2021-10-31DOI: 10.22373/substantia.v23i2.9167
Abdul Malik, Busrah Busrah
Religious moderation is one of the government's important agendas and commitments to realize a peaceful Islam, including through intellectual movements in the form of seminars, academic presentations, and scientific publications. The focus of this article is the mapping of research/academic writings by Islamic academics in the study of religious moderation. Data collection was carried out through a literature review by analyzing research publications among academics related to the theme of religious moderation. The analytical framework used in this article is discourse analysis and dialectics. This study concludes that some of the dominant themes published are: (a) The theme of religious moderation within the Indonesian-National scope. The discourse developed is Islamic moderation and Cultural Society. (b) The theme of religious moderation is da'wah broadcasts. The discourses raised are moderation and social media. (c) The theme of religious moderation of social organizations and ideological groups. The discourse that was raised was about the Islamic Moderatism of NU and Muhammadiyah. (d) The theme of Religious Moderation in Educational Institutions. The discourse that emerged was that Pesantren builds Moderation and Internalization of Moderation Values. The discourse analysis in this article shows that the article on Islamic Moderation is an expression or response of academics in viewing the reality and state of social policy around it. The Ministry of Religion as politicians and academics from several Islamic campuses under the Ministry of Religion have mutually supportive relationships in this issue of religious moderation Abstrak:. Moderasi agama merupakan salah satu agenda dan komitmen penting pemerintah untuk mewujudkan islam yang rahmatan lil ‘alamin, salah satunya melalui gerakan intelektual berupa: seminar, presentasi akademik dan publikasi Ilmiah. Fokus artikel ini adalah pemetaan terhadap riset/tulisan akademik para Akademisi Islam dalam kajian moderasi beragama. Penggalian data dilakukan melalui kajian kepustakaan dengan menganalisa publikasi riset dikalangan akademisi terkait dengan tema moderasi beragama. Kerangka analisis yang digunakan dalam artikel ini adalah analisis wacana dan dialektika. Penelitian ini menyimpulkan bahwa beberapa tema dominan yang dipublikasi adalah : (a) Tema Moderasi beragama dalam lingkup Nasional-Keindonesiaan. Wacana yang dimunculkan yakni moderasi Islam dan Masyarakat Kultural. (b) Tema Moderasi beragama siaran dakwah. Wacana yang dimunculkan yakni moderasi dan Media Sosial. (c) Tema Moderasi beragama organisasi Kemasyarakatan dan kelompok Ideologi. Wacana yang dimunculkan seputar Moderatisme Islam NU dan Muhammadiyah. (d) Tema Moderasi beragama Instansi Pendidikan. Wacana yang dimunculkan yakni Pesantren membangun Moderasi dan Internalisasi Nilai Moderasi. Analisis wacana dalam artikel ini menunjukkan bahwa artikel mengenai Moderasi Islam merupakan sebuah ekspresi atau respon akademisi dalam memandang r
宗教节制是政府实现和平伊斯兰的重要议程和承诺之一，包括通过研讨会、学术演讲和科学出版物等形式的知识分子运动。本文的重点是伊斯兰学者在宗教节制研究中的研究/学术著作。数据收集是通过文献综述的方式进行的，通过分析与宗教节制主题相关的学术界的研究出版物。本文使用的分析框架是话语分析和辩证法。这项研究的结论是，发表的一些主要主题是:(a)印度尼西亚国家范围内的宗教节制主题。发展的话语是伊斯兰温和和文化社会。(b)宗教节制的主题是da'wah广播。提出的话语是节制和社交媒体。(c)社会组织和意识形态团体的宗教节制主题。提出的论述是关于伊斯兰大学和穆罕默德迪亚的伊斯兰现代主义。(d)教育机构的宗教节制主题。由此产生的论述是，Pesantren建立了中庸和中庸价值观的内化。本文的话语分析表明，这篇关于伊斯兰温和主义的文章是学术界对围绕伊斯兰温和主义的现实和社会政策状况的一种表达或回应。宗教部作为政要和宗教部下属几个伊斯兰校园的学者，在宗教节制问题上有着相互支持的关系。现代学术研讨会，现代学术研讨会，现代学术研讨会，现代学术研讨会，现代学术研讨会，现代学术研讨会，现代学术研讨会。福库斯artikel ini adalah pemetaan terhadap访问/tulisan akademik para Akademisi Islam dalam kajian moderasi beragama。彭加莲数据:dilakukan melalui kajian kepusstakaan dengan menganalisa publiclikaset dikalanan akademisi terkait dengan tema moderasi beragama。翻译为:翻译为:翻译为:翻译为:Penelitian ini menypulkan bahwa beberapa tema dominan yang dipublikasi adalah:(a) tema Moderasi beragama dalam lingup national - keindonesia。Wacana yang dimunculkan yakni moderasi Islam和Masyarakat文化。(b) Tema Moderasi beragama siaran dakwah。Wacana yang dimunculkan yakni moderasi dan Media social。(c) Tema Moderasi beragama organisasi Kemasyarakatan dan kelompok ideology。Wacana yang dimunculkan seputar现代伊斯兰教NU dan Muhammadiyah。(d) Tema Moderasi beragama Instansi Pendidikan。Wacana yang dimunculkan yakni Pesantren的成员是现代的，但内部是现代的。分析:现代伊斯兰教与社会主义的关系。分析:现代伊斯兰教与社会主义的关系。Kementerian Agama sebagai政治学者和大学校园伊斯兰教为bawah Kementerian Agama memiliki relasi yang saling mendukung dalam isu Moderasi beragama ini。
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Pub Date : 2021-08-08DOI: 10.14421/esensia.v22i1.2816
Roma Ulinnuha
The religious moderatism is one of the constructive efforts in a diverse religious society. Plurality of beliefs as a whole part of the social landscape of Indonesian society is not yet fully understood and believed by the religious community. In the era of Populism, moreover in the dimension of religious practice, the case in West Sumatra shows horizontal disagreement or disharmony related to symbols and material aspects of religion such as the establishment of religious ritual places and supporting resource. This article confirms that communication serves vitally in addressing religious exclusivity. Resistance to religious entities is always found, as one of the markers of Populism, so that the symbolic interaction of religious leaders in undermining conflict and violence is indispensable. Religion pays particular attention to a social construct and practice with the main purpose of harmony and moderatism of religion. It serves effectively as a contribution of communicative actions, as conveyed by Jurgen Habermas, through reconciliation among religious people. The values of interaction between religious people are emphazised with the principle of agreement and respect as fellow citizens and human beings.
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Pub Date : 2021-07-25DOI: 10.14421/esensia.v22i1.2702
Marhaban Marhaban
This article describes the political philosophy of Ali Hasjmy in formulating the ideal Islamic state. Hasjmy is an intellectual who has produced many works in the topics of politics, literature, and culture that are very useful for the progress and welfare of the Acehnese people and the Indonesian nation in general. The main source of this research is the work and writings of Hasjmy which are directly oriented to politics and the concept of the state. By using analytical content, this article shows several premises on Hasjmy’s utopian visions, which are; First, Muslims should not be anti-politics due to its important in achieving the benefit of the people; Second, the existence of a Islamic state as mandatory; Third, an Islamic state does not have to exist constitutionally but what must exist as Islamic values in a state; Fourth, the importance of obeying the leader; Fifth, every official or government element is responsible for exercising power.
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Pub Date : 2021-07-25DOI: 10.14421/esensia.v22i1.2400
Nur Enanee Ezani, Nozira Salleh
Malay martial arts is often associated with the practice that contains elements of superstitions. This can be seen when religious authorities such as the Department of Islamic Development Malaysia or popularly known as (JAKIM) and Selangor Islamic Religious Department (JAIS) published guideline books for martial arts associations in Malaysia according to Islam. Therefore, there is a martial arts association in Malaysia, namely Persatuan Seni Silat Cekak Malaysia (PSSCM) have a clear vision of upholding the original Malay Silat, especially Malaysian martial arts, and clean from all superstitions which are not align with the Islamic faith. Therefore, the approach of this study is to identify the ideology of spiritual practices found in PSSCM that are free from superstitions and capable of educating morals and noble practices. This study uses a qualitative methodology based on content analysis and this study will analyze documents related to the ideology of spiritual practice in PSSCM. The study found that PSSCM has an ideology of spiritual practices that are aimed at educating the spiritual and the virtuous. This practice also does not conflict with the Islamic Shariᶜa. Therefore, PSSCM is not merely educating people to take care of themselves but also signaling them with good moral characters.
马来武术通常与包含迷信元素的实践联系在一起。这可以从宗教当局如马来西亚伊斯兰发展部或俗称(JAKIM)和雪兰莪伊斯兰宗教部(JAIS)根据伊斯兰教为马来西亚的武术协会出版指导手册时看出。因此，马来西亚有一个武术协会，即Persatuan Seni Silat Cekak Malaysia (PSSCM)，它有一个明确的愿景，即维护马来原始的Silat，特别是马来西亚武术，并清除所有与伊斯兰信仰不一致的迷信。因此，本研究的方法是找出在PSSCM中发现的没有迷信，能够教育道德和高尚实践的精神实践意识形态。本研究采用以内容分析为基础的定性研究方法，对PSSCM中有关灵修意识形态的文献进行分析。研究发现，PSSCM具有一种旨在培养精神和美德的精神实践意识形态。这种做法也不与伊斯兰教法相冲突。因此，PSSCM不仅仅是教育人们要照顾好自己，而且还向他们发出了良好的道德品质的信号。
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Pub Date : 2021-04-30DOI: 10.22373/SUBSTANTIA.V23I1.8499
Althaf Husein Muzakky
Not all of Javaneses traditions are rejected by Islam, one of them is the practice of tilik. This tradition in the community has been accommodated by Islam and categorized as a term of friendship. The tradition of tilik will be discussed by using the perspective of living hadith. The theory applied in the social study of Peter L. Berger and Thomas Luckmann, by using narrative and structural analysis the following questions are explained. Firstly, how to integrate tilik tradition in Javanese society link to and the Prophet's Hadith. Second, what are the true values that exist in this tradition so that it is still being practiced until today? This paper concludes that the tilik tradition has been a ṣaḥīḥ history. The Javanese people whose culture of harmony and gathering among factors that strengthen the implementation of this ritual.
并不是所有爪哇人的传统都被伊斯兰拒绝，其中之一就是提利克的习俗。这个社区的传统被伊斯兰接纳，并被归类为友谊的术语。我们将从圣训的角度来讨论提利克的传统。伯杰(Peter L. Berger)和卢克曼(Thomas Luckmann)在社会研究中运用的理论，运用叙事分析和结构分析来解释以下问题。首先，爪哇社会如何结合先知的圣训来整合土立克传统。其次，这一传统中存在的真正价值是什么，以至于它直到今天仍在被实践?本文的结论是，琉璃厂的传统是一个ṣaḥīḥ历史。爪哇人的和谐与聚集文化等因素加强了这一仪式的实施。
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Pub Date : 2021-04-30DOI: 10.22373/SUBSTANTIA.V23I1.8732
Hindun Maisaroh, Toriquddin Toriquddin
Thematic interpretation (maudhu’i) is a pattern of interpretation by collecting verses of the Koran that have the same goal, meaning they both discuss one topic and arrange them based on the period of the verse down and pay attention to the background of the causes of the descent, then given explanation, description, comments, and points of content of the sentence. The purpose of this literature research is to find out thematic interpretations (maudhu'i) of the subject of the concept of student management in Islamic Education Institutions. In this study, the authors used a qualitative descriptive approach, and the type of research used was library research. The results of the literature review are: Based on the verses that have been described and analyzed, in the field of student management, the thematic interpretations are raised on QS. Al-Kahfi verses 23-24 and 69, QS Al-Hasyr verse 18, QS Az-Zumar verse 29, QS An-Nahl verse 125, and QS Al-Furqan verse 74, provide an explanation and explanation of the meaning of how student management is in perspective Al-Qur'an. Each of which is in the content as described above, namely that every activity to be carried out must be made with good planning, organization, and implementation and control, which in this case is especially in Surah Al-Kahfi verse 69 and Al-Furqan verse. 74 regarding guidance to students, so that students can develop their talents and interests as well as their competencies so that they become dzurriyah which are qurrota a'yun for parents and their second parents, namely the board of teachers in the Islamic educational institution.
主题解释(maudhu 'i)是一种通过收集具有相同目标的古兰经经文的解释模式，即它们都讨论一个主题，并根据经文的时期进行排列，并注意下降的背景原因，然后给出解释，描述，评论和句子的内容要点。本文献研究的目的是找出伊斯兰教育机构学生管理概念的主题解释(maudhu'i)。在本研究中，作者采用了定性描述方法，研究类型为图书馆研究。文献综述的结果是:基于所描述和分析的诗句，在学生管理领域提出了QS的主题解读。Al-Kahfi第23-24节和69节，QS Al-Hasyr第18节，QS Az-Zumar第29节，QS an - nahl第125节和QS Al-Furqan第74节，从古兰经的角度解释和解释了学生管理的意义。每一个都在上面所描述的内容中，即每一项要进行的活动都必须有良好的计划、组织、执行和控制，在这种情况下，特别是在古兰经Al-Kahfi第69节和Al-Furqan节中。74 .关于对学生的指导，使学生能够发展他们的才能和兴趣以及他们的能力，使他们成为dzurriyah，这是父母和他们的第二父母的qurrota a'yun，即伊斯兰教育机构的教师委员会。
{"title":"Tafsir Tematik Manajemen Kesiswaan di Lembaga Pendidikan Islam","authors":"Hindun Maisaroh, Toriquddin Toriquddin","doi":"10.22373/SUBSTANTIA.V23I1.8732","DOIUrl":"https://doi.org/10.22373/SUBSTANTIA.V23I1.8732","url":null,"abstract":"Thematic interpretation (maudhu’i) is a pattern of interpretation by collecting verses of the Koran that have the same goal, meaning they both discuss one topic and arrange them based on the period of the verse down and pay attention to the background of the causes of the descent, then given explanation, description, comments, and points of content of the sentence. The purpose of this literature research is to find out thematic interpretations (maudhu'i) of the subject of the concept of student management in Islamic Education Institutions. In this study, the authors used a qualitative descriptive approach, and the type of research used was library research. The results of the literature review are: Based on the verses that have been described and analyzed, in the field of student management, the thematic interpretations are raised on QS. Al-Kahfi verses 23-24 and 69, QS Al-Hasyr verse 18, QS Az-Zumar verse 29, QS An-Nahl verse 125, and QS Al-Furqan verse 74, provide an explanation and explanation of the meaning of how student management is in perspective Al-Qur'an. Each of which is in the content as described above, namely that every activity to be carried out must be made with good planning, organization, and implementation and control, which in this case is especially in Surah Al-Kahfi verse 69 and Al-Furqan verse. 74 regarding guidance to students, so that students can develop their talents and interests as well as their competencies so that they become dzurriyah which are qurrota a'yun for parents and their second parents, namely the board of teachers in the Islamic educational institution.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"72 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73823623","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 : 2021-04-30DOI: 10.22373/SUBSTANTIA.V23I1.8661
Faisal Haitomi, Maula Sari
Problems that have always been discussed up to now are gender and issues regarding the inequality of relations between women and men. Apart from the Qur'an, Hadith is also accused of being a contributor to discriminating against women. The understanding of the ulama also seems taken for granted in justifying a form of discrimination, so that the relationship between men and women becomes unstable with one another. In this study, the aim of this research is to understand religious texts and focus on the hadiths which can provide a balanced interpretation offer that does not defend either party. This study uses the mubadalah approach as an analysis knife. The conclusion of this research is that the hadith regarding “women's slander” is not something that can legalize discrimination by using stereotypes against one of them. But further than that the text suggests both men and women to be aware of each other from all possible slander ( charm) that both of them could evoke.
{"title":"Analisa Mubadalah Hadis “Fitnah Perempuan” dan Implikasinya terhadap Relasi Gender","authors":"Faisal Haitomi, Maula Sari","doi":"10.22373/SUBSTANTIA.V23I1.8661","DOIUrl":"https://doi.org/10.22373/SUBSTANTIA.V23I1.8661","url":null,"abstract":"Problems that have always been discussed up to now are gender and issues regarding the inequality of relations between women and men. Apart from the Qur'an, Hadith is also accused of being a contributor to discriminating against women. The understanding of the ulama also seems taken for granted in justifying a form of discrimination, so that the relationship between men and women becomes unstable with one another. In this study, the aim of this research is to understand religious texts and focus on the hadiths which can provide a balanced interpretation offer that does not defend either party. This study uses the mubadalah approach as an analysis knife. The conclusion of this research is that the hadith regarding “women's slander” is not something that can legalize discrimination by using stereotypes against one of them. But further than that the text suggests both men and women to be aware of each other from all possible slander ( charm) that both of them could evoke.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"65 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83562325","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 : 2021-03-03DOI: 10.54625/elfurqania.v7i01.4390
Miftahul Ulya
Manumbai is a tradition of taking honey bee that is familiar to the people of Riau Malay Petalangan. In their view there remains a facet of inner strength, a power which cannot be reached by external effort. The unseen inner strength is greater than the outer strength. Therefore, doing a job with physical strength alone will not be sufficient, without being equipped with the effort to obtain supernatural inner strength. It has been popular that "Malay is synonymous with Islam" is a slogan that has been popular among the Riau Malay community. Even so, there still seems to be a discrepancy from what was popularized in the slogan. The author found that the manumbai procession (the ceremony for taking honey bees) in the culture of the Riau Malay Petalangan community seems to contradict the prohibitions in the al-Qur'an which are contained in the QS. Al-Nisa>'[4]: 171, namely' al-ghuluww "means transgressing the limit. This research uses a qualitative approach. While the method of interpretation in research uses the maudhu>'i> interpretation method. The stages in this research go through three stages, namely reading and tracing the literature (primary and secondary), which then analyzes the data with a descriptive analytical frame of mind, which in the end comes a conclusion. The author gives a reconsideration of the manumbai culture of the Riau Malay Petalangan community which seems to contradict the prohibition of the al-Qur'an through transformation. The desired consideration in this research is through changing the form of worship of the sialang tree which is believed to have magical powers to trust and complete belief in Allah, who is the giver and recipient of the prayers of all his servants' requests. Keywords: Reconsideration, Manumbai, Malay Culture.
{"title":"Rekonsiderasi Budaya Manumbai Masyarakat Petalangan Melayu Riau Berbasis Al-Qur’an","authors":"Miftahul Ulya","doi":"10.54625/elfurqania.v7i01.4390","DOIUrl":"https://doi.org/10.54625/elfurqania.v7i01.4390","url":null,"abstract":"Manumbai is a tradition of taking honey bee that is familiar to the people of Riau Malay Petalangan. In their view there remains a facet of inner strength, a power which cannot be reached by external effort. The unseen inner strength is greater than the outer strength. Therefore, doing a job with physical strength alone will not be sufficient, without being equipped with the effort to obtain supernatural inner strength. It has been popular that \"Malay is synonymous with Islam\" is a slogan that has been popular among the Riau Malay community. Even so, there still seems to be a discrepancy from what was popularized in the slogan. The author found that the manumbai procession (the ceremony for taking honey bees) in the culture of the Riau Malay Petalangan community seems to contradict the prohibitions in the al-Qur'an which are contained in the QS. Al-Nisa>'[4]: 171, namely' al-ghuluww \"means transgressing the limit. This research uses a qualitative approach. While the method of interpretation in research uses the maudhu>'i> interpretation method. The stages in this research go through three stages, namely reading and tracing the literature (primary and secondary), which then analyzes the data with a descriptive analytical frame of mind, which in the end comes a conclusion. The author gives a reconsideration of the manumbai culture of the Riau Malay Petalangan community which seems to contradict the prohibition of the al-Qur'an through transformation. The desired consideration in this research is through changing the form of worship of the sialang tree which is believed to have magical powers to trust and complete belief in Allah, who is the giver and recipient of the prayers of all his servants' requests. \u0000Keywords: Reconsideration, Manumbai, Malay Culture.","PeriodicalId":33284,"journal":{"name":"Esensia Jurnal IlmuIlmu Ushuluddin","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83066784","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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