Edriagus Saputra, Samiullah Taraki, Nana Gustianda, Z. Zakiyah
The tradition of Mamakiah is a form of habit that students from generation carry out to generation to support and assist their lives in carrying out education at Islamic Boarding Schools in the Padang Pariaman area. However, the community sees this tradition as a habit that is equated with beggars and begging. This study uses a descriptive qualitative model to use a field research method (field research). The result of this study is that the mamakiah tradition carried out by the students of the Padang Pariaman Traditional Islamic Boarding School is a form of learning provided by the Pondok to help the cost of living and education students while at the Islamic Boarding School. In addition, this tradition also provides education to students related to Education of Patience, Sincerity, helping each other and providing opportunities for the community to give alms.
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Indonesian Islam has its own unique characteristics as it is inseparable from local traditions and has been connected to the role of Indonesian Islamic organizations such as Nahdlatul Ulama and Muhammadiyah. This study observes the religiosity among Indonesian Muslims in Australia, especially in Sydney and Canberra in 2018. By conducting an online survey with 108 respondents, the study found that beside mandatory religiosity, Indonesian Muslims still very often perform nahdliyin-related religious activities such as celebrating halal bi halal, performing selamatan, requesting dua from ustadz, performing tahlilan and commemorating maulid an-Nabi. However, they prefer to pray teraweh with 11 rakaats and only very few respondents chose often and very often for teraweh with 23 rakaats. While most respondents felt being part of Nahdlatul Ulama, very few of them were an active member and a board member in Nahdlatul Ulama or Muhammadiyah. This is very interesting given the current rise of Islamism among Indonesian Muslims in Indonesia and overseas, as well as efforts made by some Indonesian Islamic organizations to spread moderate Islam throughout Western countries.
印度尼西亚伊斯兰教有其独特的特点，因为它与当地传统密不可分，并与Nahdlatul Ulama和Muhammadiyah等印度尼西亚伊斯兰组织的作用有关。这项研究观察了2018年澳大利亚印尼穆斯林的宗教信仰，尤其是悉尼和堪培拉。通过对108名受访者进行在线调查，该研究发现，除了强制性的宗教信仰外，印尼穆斯林仍然经常进行与nahdliyin相关的宗教活动，如庆祝清真双清真、表演selamatan、向ustadz请求dua、表演tahlilan和纪念maulid an Nabi。然而，他们更喜欢用11个拉卡特祈祷teraweh，只有极少数受访者经常选择用23个拉卡特的teraweh。虽然大多数受访者都觉得自己是Nahdlatul Ulama的一员，但他们中很少有人是Nahdratur Ulama或Muhammadiyah的活跃成员和董事会成员。鉴于目前伊斯兰主义在印尼和海外的印尼穆斯林中兴起，以及一些印尼伊斯兰组织为在西方国家传播温和伊斯兰教所做的努力，这一点非常有趣。
{"title":"Religiosity and Participation in Islamic Organization among Indonesian Muslim in Sydney and Canberra","authors":"Dzuriyatun Toyibah","doi":"10.29240/jf.v7i1.4739","DOIUrl":"https://doi.org/10.29240/jf.v7i1.4739","url":null,"abstract":"Indonesian Islam has its own unique characteristics as it is inseparable from local traditions and has been connected to the role of Indonesian Islamic organizations such as Nahdlatul Ulama and Muhammadiyah. This study observes the religiosity among Indonesian Muslims in Australia, especially in Sydney and Canberra in 2018. By conducting an online survey with 108 respondents, the study found that beside mandatory religiosity, Indonesian Muslims still very often perform nahdliyin-related religious activities such as celebrating halal bi halal, performing selamatan, requesting dua from ustadz, performing tahlilan and commemorating maulid an-Nabi. However, they prefer to pray teraweh with 11 rakaats and only very few respondents chose often and very often for teraweh with 23 rakaats. While most respondents felt being part of Nahdlatul Ulama, very few of them were an active member and a board member in Nahdlatul Ulama or Muhammadiyah. This is very interesting given the current rise of Islamism among Indonesian Muslims in Indonesia and overseas, as well as efforts made by some Indonesian Islamic organizations to spread moderate Islam throughout Western countries.","PeriodicalId":34228,"journal":{"name":"Fokus","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49463980","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}
Imron Rosidi, A. Ganiyev, Yunita Hemalia, K. Khotimah, M. Maulana, A. Arwan
Aksi Cepat Tanggap (ACT) is a new institution in the Labuhanbatu region established to increase the funds of zakat, infaq, alms and waqf. This study used descriptive qualitative methods by using primary and secondary data sources. There are ten informants selected. They are interviewed to know the ACT strategy of fundraising. This study finds that Aksi Cepat Tanggap (ACT) Labuhanbatu's fundraising strategy in increasing the zakat, infaq, alms, and waqf funds is by identifying donors, using fundraising methods (direct and indirect fundraising), managing and maintaining donors, and monitoring and evaluating fundraising. In the first year of establishing the institution, ACT started its movement by expanding its indirect fundraising strategy to form a solid branding and positive image so that ACT Labuhanbatu could quickly adapt and build public trust. ACT already knew some definite donor targets with the previous year's branding activities, and the public was familiar with the institution's activities. This initiated ACT Labuhanbatu to upgrade its strategy by increasing direct fundraising and maximizing the maintenance activities of donors who often make their donations. In addition, ACT has conducted evaluations from both internal and external institutions so that Aksi Cepat Tanggap Labuhanbatu can increase the zakat, infaq, alms, and waqf funds in 2021.
Aksi Cepat Tanggap (ACT)是在纳布汉巴图地区建立的一个新机构，旨在增加天课、教法、施舍和waqf的资金。本研究采用描述性定性方法，采用一手资料和二手资料。有10名线人被选中。他们接受了采访，了解ACT的筹款策略。本研究发现，Aksi Cepat Tanggap (ACT) Labuhanbatu在增加天课、infaq、施舍和waqf资金方面的筹款策略是通过确定捐赠者，使用筹款方法(直接和间接筹款)，管理和维护捐赠者，以及监测和评估筹款。在该机构成立的第一年，ACT开始扩大其间接筹款策略，以形成坚实的品牌和正面形象，使ACT Labuhanbatu能够迅速适应并建立公众信任。ACT通过前一年的品牌活动，已经知道了一些明确的捐赠目标，公众对机构的活动也比较熟悉。这促使ACT Labuhanbatu通过增加直接筹款和最大限度地提高经常捐款的捐助者的维持活动来升级其战略。此外，ACT还从内部和外部机构进行了评估，以便Aksi Cepat Tanggap Labuhanbatu能够在2021年增加天课、津贴、施舍和waqf基金。
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Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.5142
M. Ridha, Z. Zainal, Nofri Andy.N
This article aims to examine the role of pesantren (Indonesian Islamic boarding schools) in West Sumatra in countering religious radicalism. The two pesantren used as case studies are the Pesantren Sumatera Thawalib Parabek Banuhampu and the Perguruan Islam Darul Muwahhidin Panyalaian West Sumatra. This issue is critical to reveal because radicalism targets adults and Islamic boarding school students who are in the process of deepening and understanding religious knowledge. The existence of pesantren in educating students and instilling friendly Islamic values has become a little disturbed by the issue of radicalism which has spread to pesantren. The method used in this study is a qualitative method with a historical approach. The reality that occurs in the pesantren is revealed along with the history and background of the establishment of the pesantren. The results of this study indicate that the learning system in pesantren can counteract radicalism through several things, including strengthening the capacity of students, reviewing the curriculum, enlightening teachers and employees regarding radicalism, and having a friendly and tolerant environment for students.Artikel ini bertujuan untuk mengkaji peran pesantren di Sumatra Barat dalam menangkal paham radikalisme agama. Dua pesantren yang dijadikan studi kasus adalah Pondok Pesantren Sumatra Thawalib Parabek Banuhampu dan Perguruan Islam Darul Muwahhidin Panyalaian Sumatra Barat. Isu ini penting diungkap karena radikalisme ternyata tidak hanya menyasar orang dewasa namun juga santri pesantren yang sedang berproses dalam mendalami dan memahami ilmu agama. Keberadaan pesantren dalam mendidik santri dan menanamkan nilai-nilai Islam yang ramah menjadi sedikit terganggu dengan adanya isu radikalisme telah menjalar ke pesantren. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan historis, realitas yang terjadi di pesantren diungkap bersamaan dengan histori dan latar belakang berdirinya pesantren. Hasil dari penelitian ini menunjukkan bahwa sistem pembelajaran di pesantren dapat menangkal radikalisme melalui beberapa hal, di antaranya: penguatan kapasitas santri, peninjauan kurikulum, pencerahan bagi guru dan pegawai terkait radikalisme dan adanya lingkungan yang ramah dan toleran bagi santri.
本文旨在探讨西苏门答腊的pesantren(印尼伊斯兰寄宿学校)在对抗宗教激进主义方面的作用。作为案例研究的两个pesantren是pesantren sumata Thawalib Parabek Banuhampu和Perguruan Islam Darul Muwahhidin Panyalaian West Sumatra。这个问题很重要，因为激进主义的目标是成年人和伊斯兰寄宿学校的学生，他们正在加深和理解宗教知识。pesantren在教育学生和灌输友好的伊斯兰价值观方面的存在，已经受到蔓延到pesantren的激进主义问题的干扰。本研究采用的方法是一种具有历史意义的定性方法。随着文学文学建立的历史和背景，文学文学中所发生的现实得以揭示。本研究结果显示，学堂的学习系统可以透过加强学生的能力、检讨课程、对教师和员工进行启蒙、以及为学生提供友善和宽容的环境来对抗激进主义。在苏门答腊岛上，有一种极端主义的思想，那就是激进主义。Dua pesantren yang dijadikan studi kasus adalah Pondok pesantren Sumatra Thawalib Parabek Banuhampu dan perguran Islam Darul Muwahhidin Panyalaian Sumatra Barat。伊苏·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼·尼。Keberadaan pesantrem dalam mendidik santri dan menanamkan nilai-nilai伊斯兰教，ramah menjadi sedikit terganggu dengan adanya isu radickalisme telah menjalar ke pesantrek。Metode yang digunakan dalam penelitian ini adalah metodalidi dengan penkalan history, realitas yang terjadi di pesantren diungkap bersamaan dengan history, latar belakang berdirinya pesantren。Hasil dari penelitian ini menunjukkan bahwa系统penbelajaran di pesantren dapat menangkal radikalisme melalui beberapa hal, diantaranya:企鹅kapasitas santri，企鹅kurikulum，企鹅bagi guru dan pegawai terkait radikalisme dan adanya lingkungan yang ramah dan toleran bagi santri。
{"title":"The Role of Pesantren in Fighting Religious Radicalism in West Sumatra","authors":"M. Ridha, Z. Zainal, Nofri Andy.N","doi":"10.30983/fuaduna.v5i2.5142","DOIUrl":"https://doi.org/10.30983/fuaduna.v5i2.5142","url":null,"abstract":"This article aims to examine the role of pesantren (Indonesian Islamic boarding schools) in West Sumatra in countering religious radicalism. The two pesantren used as case studies are the Pesantren Sumatera Thawalib Parabek Banuhampu and the Perguruan Islam Darul Muwahhidin Panyalaian West Sumatra. This issue is critical to reveal because radicalism targets adults and Islamic boarding school students who are in the process of deepening and understanding religious knowledge. The existence of pesantren in educating students and instilling friendly Islamic values has become a little disturbed by the issue of radicalism which has spread to pesantren. The method used in this study is a qualitative method with a historical approach. The reality that occurs in the pesantren is revealed along with the history and background of the establishment of the pesantren. The results of this study indicate that the learning system in pesantren can counteract radicalism through several things, including strengthening the capacity of students, reviewing the curriculum, enlightening teachers and employees regarding radicalism, and having a friendly and tolerant environment for students.Artikel ini bertujuan untuk mengkaji peran pesantren di Sumatra Barat dalam menangkal paham radikalisme agama. Dua pesantren yang dijadikan studi kasus adalah Pondok Pesantren Sumatra Thawalib Parabek Banuhampu dan Perguruan Islam Darul Muwahhidin Panyalaian Sumatra Barat. Isu ini penting diungkap karena radikalisme ternyata tidak hanya menyasar orang dewasa namun juga santri pesantren yang sedang berproses dalam mendalami dan memahami ilmu agama. Keberadaan pesantren dalam mendidik santri dan menanamkan nilai-nilai Islam yang ramah menjadi sedikit terganggu dengan adanya isu radikalisme telah menjalar ke pesantren. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan historis, realitas yang terjadi di pesantren diungkap bersamaan dengan histori dan latar belakang berdirinya pesantren. Hasil dari penelitian ini menunjukkan bahwa sistem pembelajaran di pesantren dapat menangkal radikalisme melalui beberapa hal, di antaranya: penguatan kapasitas santri, peninjauan kurikulum, pencerahan bagi guru dan pegawai terkait radikalisme dan adanya lingkungan yang ramah dan toleran bagi santri.","PeriodicalId":34228,"journal":{"name":"Fokus","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73844288","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.4988
Adlan Sanur Tarihoran
This article analyzes the suluk tradition carried out in Surau Tarbiyah Tengah Sawah Bukittinggi during the Covid-19 Pandemic with health protocol regulations. This study uses a qualitative method. Data were collected through observation, interviews and also documentation. The data analysis technique was descriptive analytic as described by Schaltzman and Strauss from the three data interpretation models. The results showed that the Tarekat Naqsyabandiyah in performing suluk at Surau Tarbiyah Tengah Sawah Bukittinggi was still running as usual. However, during the time of Covid-19 with strict health protocols. Surau provides a place to wash hands, measure temperature, and are required to wear masks. When carrying out the suluk ritual, each individual is ensured of safety by staying at a safe distance. In the context of mysticism, the reduction in mobility does not occur. It is because suluk is a negation of mobility itself. The ritual of suluk during the pandemic is following the presentation of the murshid that the existence of performing rituals has become a means of self-quarantine for the Tarekat Naqsyabandiyah. The goal is to avoid disease and increase faith and body immunity through remembrance worship.Artikel ini bertujuan untuk mengetahui tentang tradisi suluk yang dilakukan di Surau Tarbiyah Tengah Sawah Bukittinggi pada masa Pandemi Covid-19 yang mensyaratkan adanya protokol kesehatan. Jenis penelitian ini adalah kualitatif analisi. Data dikumpulkan melalui observasi, wawancara dan juga dokumentasi. Teknik analisis data dengan deskriptif analitik sebagaimana yang dikemukan oleh Schaltzman dan Strauss dari tiga model penafsiran data. Hasil penelitian menunjukkan bahwa jamaah Tarekat Naqsabandiyah dalam melakukan suluk di Surau Tarbiyah Tengah Sawah Kota Bukittinggi masih tetap berjalan seperti biasa pada masa Covid-19 dengan protocol kesehatan yang ketat. Surau menyediakan tempat mencuci tangan, pengukur suhu dan wajib memamakai masker. Dalam hal menjaga jarak karena di tempat suluk ada tempat masing-masing jadi tentu tetap terjaga. Mengurangi mobilitas tentu tidak terjadi karena mereka bersuluk itu tidak adanya mobilitas. Ritual bersuluk pada masa Pandemi sesuai dengan penyampaian mursyid bahwa dengan adanya kegiatan bersuluk menjadi sarana karantina mandiri bagi jamaah tarekat Naqsabandiyah untuk terhindar dari penyakit serta dengan adanya zikir yang kuat meningkatkan daya iman dan imun tubuh.
本文分析了在2019冠状病毒病大流行期间在Surau Tarbiyah Tengah Sawah Bukittinggi进行的suluk传统和卫生协议条例。本研究采用定性方法。通过观察、访谈和文献收集数据。数据分析技术是Schaltzman和Strauss从三种数据解释模型中描述的描述性分析。结果显示，在Surau Tarbiyah Tengah Sawah Bukittinggi表演suluk的Tarekat Naqsyabandiyah仍然像往常一样运行。然而，在2019冠状病毒病期间，严格的卫生协议。Surau提供了一个洗手、测量温度的地方，并要求戴口罩。在进行suuk仪式时，每个人都要保持安全距离，以确保安全。在神秘主义的背景下，流动性的减少不会发生。这是因为suluk是对流动性本身的否定。大流行期间的suluk仪式是在murshid的提出之后，即表演仪式的存在已成为Tarekat Naqsyabandiyah自我隔离的一种手段。目的是通过纪念崇拜来避免疾病，增加信仰和身体免疫力。这是我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国，我的祖国Jenis penelitian对数据进行了定性分析。数据分析、数据分析、数据分析和数据分析。Teknik分析数据登记者，分析数据sebagaimana yang dikemukan oleh Schaltzman danstrauss dari tiga模型penafsiran数据。在新冠肺炎疫情防控协议上，我们将继续努力，为新冠肺炎疫情做好准备，为新冠疫情做好准备。Surau menyediakan tempat menuci tangan，企鹅suhu dan wajib memamakai面具。Dalam hal menjaga jarak karena di tempat suluk ada tempat masing-masing jadi tentu tetap terjaga。蒙古兰吉动员起来了，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，动员起来了。仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式仪式
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Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.4969
Usman Nomay, Jamain Warwefubun
This paper examines the hadarat tradition as part of integrating Islam with local culture by the Al-Katiri Arab group in Tual City. Attendance is a unique ritual that the people of Tual City carry out in celebrating religious holidays such as Eid al-Fitr, Eid al-Adha, weddings, circumcisions, and other religious activities. The community conducts friendship around the village while dancing accompanied by chanting shalawat to the Prophet Muhammad with music (tambourine) in the hadarat. This article uses a qualitative descriptive method, with observations, interviews, and documentation as the data collection techniques. This article shows that the Al-Katiri Arab community played a role in the spread of Islam in Tual City through trade routes and social and cultural approaches. The descendants of the marriage between the Arab al-Katiri group and the Kei Community of Tual City have been considered one part of the Kei community of Tual City. The information was obtained using historical research methods. Appreciating the culture of the Kei people of Tual City as a form of preaching the spread of Islam is the key to the success of the Al-Katiri Arab group living in harmony amid society with local cultural traditions.Tulisan ini mengkaji tentang tradisi hadarat sebagai bagian dari strategi mengintegrasikan Islam dengan kebudayaan lokal oleh kelompok Arab Al-Katiri di Kota Tual. Hadarat menjadi sebuah ritual unik yang dilakukan oleh masyarakat Kota Tual dalam merayakan hari besar keagamaan seperti Hari Raya Idul Fitri, Hari Raya Idul Adha, perkawinan, khitanan, dan kegiatan keagamaan lainnya. Masyarakat melakukan silaturahim mengelilingi kampung sambil menari diiringi lantunan shawat kepada Nabi Muhammad dengan musik (rebana) dalam hadarat. Artikel ini menggunakan metode deskriptif kualitatif, dengan observasi, wawancara, dan dokumentasi sebagai Teknik pengumpulan datanya. Hasil peneltian artikel ini menunjukkan bahwa komunitas Arab Al-Katiri berperan dalam penyebaran agama Islam di Kota Tual, melalui jalur perdagangan dan pendekatan sosial dan budaya. Keturunan dari hasil pernikahan antara kelompok Arab al-Katiri dengan Masyarakat Kei Kota Tual sudah dianggap sebagai satu bagian dengan masyarakat Kei Kota Tual. Informasi tersebut didapatkan dengan menggunakan metode penelitian sejarah. Menghargai kebudayaan masyarakat Kei Kota Tual sebagai suatu bentuk dakwah penyebaran agama Islam merupakan kunci kesuksesan kelompok Arab Al-Katiri hidup rukun di tengah-tengah masyarakat dengan tradisi budaya lokal.
本文考察了作为Al-Katiri阿拉伯人在Al-Katiri al - al City将伊斯兰教与当地文化融合的一部分的hadarat传统。出席是al市人民在庆祝宗教节日(如开斋节、宰牲节、婚礼、割礼和其他宗教活动)时进行的独特仪式。在hadarat里，社区成员们一边跳舞，一边用手鼓向先知穆罕默德唱着“沙拉瓦特”(shalawat)，在村子里建立友谊。本文采用定性描述方法，采用观察、访谈和文档作为数据收集技术。这篇文章表明，Al-Katiri阿拉伯社区通过贸易路线和社会文化途径在al - City传播伊斯兰教方面发挥了作用。阿拉伯al-Katiri群体与图尔城的Kei社区之间婚姻的后代被认为是图尔城Kei社区的一部分。这些信息是通过历史研究方法获得的。将图尔城的Kei人文化视为传播伊斯兰教的一种形式，是Al-Katiri阿拉伯人能够与当地文化传统和谐相处的关键。图里桑尼·蒙卡吉，坦坦，贸易，hadarat, sebagai, bagian，达里战略，蒙卡吉，伊斯兰教，登甘，kebudayaan，当地的oleh, kelompok，阿拉伯，Al-Katiri, di Kota Tual。Hadarat menjadi sebuah ritual unik yang dilakukan oleh masyarakat Kota dalam merayakan hari besar keagamaan seperti hari Raya Idul Fitri, hari Raya Idul Adha, perkawinan, khitanan, dan kegiatan keagamaan lainnya。马萨拉克特(Masyarakat melakukan silaturahim mengelilingi kampung sambil menari)， diiringi lantunan shawat kepada Nabi Muhammad dengan music (rebana) dalam hadarat。阿蒂克尔尼蒙古纳坎方法描述质量，登甘观测站，瓦万卡拉，丹文献资料，sebagai技术，pengpulan datanya。这句话的意思是:“我的祖国，我的祖国，我的祖国，我的祖国，我的祖国。”Keturunan dari hasil pernikahan antara kelompok Arab al-Katiri dengan Masyarakat Kei Kota tutal sudah dianggap sebagai satu bagian dengan Masyarakat Kei Kota tutal。Informasi tersebut didapatkan dengan menggunakan方法penelitian sejarah。这句话的意思是:“蒙哈盖kebudayaan masyarakat Kei Kota tualsebagai suatu bentuk dakwah penyebaran agama Islam . merupakan kunci kesuksesan kelompok Arab Al-Katiri hidup rukun di tengah-tengah masyarakat dengan tradisi budaya本地人。”
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Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.4776
S. Sarji, B. Yusuf, Ardianto Bayu Wibowo
The relationship and collaboration between preachers (da'i) and the police is an interesting topic of discussion, especially since there are many cases of terrorism in the name of religion. This article aims to reveal the important role of Da'i Kamtibmas (public security and order) who are members of the FKPM (police and community partnership forum) in strengthening religious moderation in society. This study uses an ethnographic method, several characteristics, namely: exploring or researching social phenomena, unstructured data; few cases or samples; and carried out data analysis and interpretation of data about the meaning of human action. The results showed that the involvement of Da'i Kamtibmas in FKPM was to combat radicalism, extremism, intolerance and terrorism in order to synergize and collaborate with the government and the police in creating security and public order. Therefore, Da'i Kamtibmas need to be equipped with certain standard human resources capabilities such as communication and management skills. So that the preacher can give lectures and advice in accordance with the context of the problem, and can be a mediator between the community and the police.Relasi dan kolaborasi antara pendakwah (da’i) dengan kepolisian menjadi tema pembahasan menarik, terlebih karena munculnya banyak kasus terorisme atas nama agama. Artikel ini bertujuan untuk mengungkap peran penting Da’i Kamtibmas (keamanan dan ketertiban masyarakat) yang tergabung dalam FKPM (forum kemitraan polisi dan masyarakat) dalam memperkuat moderasi beragama di masyarakat. Penelitian ini menggunakan metode etnografi dengan beberapa karakteristik, yaitu: menggali atau meneliti fenomena sosial, data tidak terstruktur; kasus atau sampel sedikit; dan dilakukan analisis data dan interpretasi data tentang arti dari tindakan manusia (human action). Hasil penelitian menunjukkan bahwa keterlibatan Da’i Kamtibmas dalam FKPM adalah untuk memerangi radikalisme, ekstremisme, intoleransi dan terorisme dalam rangka bersinergi dan berkolaborasi pemerintah dan kepolisian dalam menciptakan keamanan dan ketertiban masyarakat. Karenanya, Da’i Kamtibmas perlu dibekali dengan kemampuan standar SDM tertentu seperti kemampuan komunikasi dan manajemen. Sehingga da’i tersebut dapat memberikan ceramah dan nasihat sesuai dengan konteks permasalahan, serta dapat menjadi mediator antara masyarakat dengan kepolisian.
传教士(da'i)与警察之间的关系和合作是一个有趣的讨论话题，特别是因为有许多以宗教为名的恐怖主义案件。本文旨在揭示作为FKPM(警察和社区伙伴关系论坛)成员的Da'i Kamtibmas(公共安全与秩序)在加强社会宗教节制方面的重要作用。本研究采用民族志方法，有几个特点，即:探索或研究社会现象，数据非结构化;病例或样本少;并对数据进行分析，解读数据对人类行为的意义。结果表明，Da'i Kamtibmas参与kkpm是为了打击激进主义、极端主义、不容忍和恐怖主义，以便在创造安全和公共秩序方面与政府和警察协同合作。因此，Da'i Kamtibmas需要具备某些标准的人力资源能力，例如沟通和管理技能。这样传教士就可以根据问题的背景进行讲座和建议，并可以成为社区和警察之间的调解人。放松警惕，警惕警惕，警惕警惕，警惕警惕，警惕恐怖主义，警惕警惕。论坛成员(论坛成员):论坛成员(论坛成员):论坛成员。Penelitian ini menggunakan方法人种学;邓安-贝贝拉-卡拉克斯坦;yitu: menggalan方法人种学现象的社会、数据结构;Kasus atau样品sedikit;Dan dilakukan分析数据Dan interpretasi data tentang arti dari tindakan manusia (human action)。哈西尔·潘尼利安·孟unjukkan bahwa keterlibatan Da 'i Kamtibmas dalam fkkpm adalah untuk memerangi激进主义，极端主义，不容忍和恐怖主义dalam rangka bersinergi dan berkolabori peremintah dan keunjukkan dalam menciptakan keamanan dan keterban masyarakat。Karenanya, Da 'i Kamtibmas perlu dibekali dengan kemampuan standard SDM tertentu seperti kemampuan komunikasi dan managemen。seingga da 'i tersebut dapat member kan ceramah dannasiks permasalahan, sersuai dengan menjadi mediator antara masyarakat dengan kepolisian。
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Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.4915
Moch Lukluil Maknun, Umi Muzayanah, Muhamad Khusnul Muna, A. Prasetyo, Milta Eliza
Rural libraries have an essential role in providing information services for rural communities. The heterogeneity of rural communities from social, economic, and religious aspects is the basis for the importance of social inclusion-based library services. This study uses qualitative methods to describe the implementation of an inclusion-based village Perpustakaan Muda Bhakti (Permubha) Ngablak Village, Srumbung District, Magelang Regency and its role in the social, economic, and religious life of the village community. Through a SWOT analysis, this study resulted in several research findings. First, three things become Permubha's strengths in providing services: information disclosure and access policies, communication in services, and circulation of library facilities. Second, Permubha's weakness is the unavailability of a computer-based library catalog. Third, the opportunities/opportunities that exist in Permubha are descriptive and normative officer ethics, responsibility in providing services, the role of citizen donations, and infrastructure. Fourth, Permubha has several challenges ahead in terms of service evaluation, increasing the competence and qualifications of officers, and increasing responsibilities. Fifth, in addition to library services, Permubha plays a role in social, economic, and religious activities through programs that can be participated in by the Ngablak Village community, such as the salak library program, Suluh Libraries, satellite reading, and commemoration of Islamic holidays. Perpustakaan desa memiliki peran penting dalam memberikan layanan informasi bagi masyarakat desa. Heterogenitas masyarakat desa dari aspek sosial, ekonomi, dan agama menjadi dasar pentingnya layanan perpustakaan berbasis inklusi sosial. Dengan menggunakan metode kualitatif, penelitian ini bertujuan untuk mendeskripsikan penyelenggaraan perpustakaan desa berbasis inklusi pada Perpustakaan Muda Bhakti, (Permubha) Desa Ngablak Kecamatan Srumbung Kabupaten Magelang serta perannya terhadap kehidupan sosial, ekonomi, dan keagamaan masyarakat desa. Melalui analisis SWOT, penelitian ini menghasilkan beberapa temuan penelitian. Pertama, ada tiga hal yang menjadi kekuatan Permubha dalam memberikan layanan, yaitu keterbukaan informasi dan kebijakan akses, komunikasi dalam layanan, dan sirkulasi sarana perpustakaan. Kedua, kelemahan yang dimiliki Permubha adalah belum tersedianya katalog pustaka berbasis komputer. Ketiga, peluang/kesempatan yang ada di Permubha adalah adanya etika petugas secara deskriptif dan normatif, tanggungjawab dalam memberikan layanan, adanya peran donasi warga, dan sarana prasarana. Keempat, Permubha memiliki beberapa tantangan ke depan dalam hal evaluasi layanan, peningkatan kompetensi dan kualifikasi petugas, dan peningkatan tanggung jawab. Kelima, selain layanan pustaka, Permubha berperan dalam kegiatan sosial, ekonomi, dan keagamaan melalui program-program dapat diikuti oleh masyarakat Desa Ngablak, seperti program salak pustaka
农村图书馆在为农村社区提供信息服务方面具有重要作用。农村社区在社会、经济和宗教方面的异质性是基于社会包容性的图书馆服务重要性的基础。本研究采用定性方法描述了马格朗县斯朗邦地区的包容性村庄Perpustakaan Muda Bhakti (Permubha) Ngablak村的实施情况及其在村庄社区的社会、经济和宗教生活中的作用。通过SWOT分析，本研究得出了几个研究结果。首先，Permubha在提供服务方面有三点优势:信息公开和访问政策、服务沟通和图书馆设施流通。其次，Permubha的弱点是没有基于计算机的图书馆目录。第三，Permubha存在的机会是描述性和规范性的官员道德、提供服务的责任、公民捐赠的作用和基础设施。第四，在服务评估、提高官员的能力和资格以及增加职责方面，Permubha面临着一些挑战。第五，除了图书馆服务外，Permubha还通过可由Ngablak村社区参与的项目在社会、经济和宗教活动中发挥作用，如salak图书馆项目、Suluh图书馆、卫星阅读和伊斯兰节日纪念活动。Perpustakaan desa memoriliki Perpustakaan penting dalam的成员，并在此基础上建立了一个信息库。异源性的masyarakat desa达里讲社会，经济学，但agama menjadi dasar pentingya layanan perpustakan和基础inklusi社会。Dengan menggunakan metalitatif, penelitian ini bertujuan untuk mendeskripsikan penyelenggaraan perpustakaan desa berkhakti， (Permubha) desa Ngablak Kecamatan Srumbung Kabupaten Magelang serta perannya terhadap kehidupan社会，经济，dan keagamaan masyarakat desa。多元分析SWOT，预测未来，预测未来。Pertama, ada tiga hal yang menjadi kekuatan Permubha dalam memberikan layanan, yitu keterbukaan informasi dan kebijakan akses, komunikasi dalam layanan, dan sirkulasi sarana perpustakaan。[郭德华，杨志强，陈志强，等。基于计算机的青藏高原古代学研究。]Ketiga, peluang/kesempatan yang ada di Permubha adalah adanya etika petugas secara deskriptitif dan normatif, tanggjawab dalam成员kanlayanan, adanya peran donasi warga, dansarana prasarana。Keempat, Permubha memiliki beberapa tantangan ke depan dalam hal evaluasi layanan, peningkatan kompetensi dan kualifikasi petugas, dan peningkatan tanggung jawab。Kelima, selain layanan pustaka, Permubha berperan dalam kegiatan social, economi, dan keagamaan melalui program-program dapat diikuti oleh masyarakat Desa Ngablak, sperti program salak pustaka, suluh pustaka，卫星baca, dan peringatan PHBI。
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Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.4585
M. Lubis
This article aims to analyze the contribution of Tuan Mukhtar Muda Nasution to the Nahdlatul Ulama (NU) organization, education, and da'wah, especially in the South Tapanuli region, North Sumatra. In the midst of Tuan Mukhtar’s achievement, researchers have not mentioned much about his contribution. He is also not well known within the NU organization and the wider community in North Sumatra. This study uses a social history approach with the main source coming from the autobiography of Tuan Mukhtar Muda Nasution and other books he has written such as Sejarah Singkat Nahdlatul Ulama and supported by data from interviews with his friends and students. The results of this study indicate that Tuan Mukhtar was an educated man from the Mandailing tribe, who studied at the intellectual center of the early 20th-century Sunni tradition in the land of the Hijaz. In North Sumatra, Tuan Mukhtar is an icon of Islamic religious education, especially among pesantren (Islamic boarding schools). In Nahdlatul Ulama in North Sumatra, he was once the Mustasyar of PBNU and Syuriah of PWNU of North Sumatra. As for the field of da'wah, he is highly appreciated because he is widely known as a cleric who contributed to Islam in South Tapanuli. This study presents a broader elaboration of Tuan Mukhtar based on new and reliable sources.Artikel ini bertujuan untuk menganalisis kontribusi Tuan Mukhtar Muda Nasution terhadap organisasi Nahdlatul Ulama (NU), pendidikan, dan dakwah, khususnya di wilayah Tapanuli Selatan, Sumatra Utara. Di tengah pencapaian Tuan Mukhtar, para peneliti belum banyak meneliti tentang kontribusinya. Ia juga kurang dikenal baik dalam organisasi Nahdlatul Ulama dan masyarakat luas di Sumatera Utara. Studi ini menggunakan pendekatan sejarah sosial dengan sumber utama berasal dari autobiografi karya Tuan Mukhtar Muda Nasution dan buku-buku lain yang ditulisnya seperti Sejarah Singkat Nahdlatul Ulama, serta didukung oleh data wawancara dengan para sahabat dan murid-muridnya. Hasil penelitian ini menunjukkan bahwa Tuan Mukhtar adalah seorang terpelajar dari suku Mandailing, yang belajar di pusat intelektual dari tradisi Sunni awal abad ke-20 di tanah Hijaz. Di Sumatra Utara, Tuan Mukhtar merupakan ikon tokoh pendidikan agama Islam, terkhusus di kalangan pesantren. Dalam Nahdlatul Ulama di Sumatera Utara, ia pernah menjabat sebagai Mustasyar PBNU dan Syuriah PWNU Sumatera Utara. Adapun dalam dunia dakwah, ia sangat dihargai sebab dikenal luas sebagai ulama yang berkontribusi terhadap Islam di Tapanuli Selatan. Studi ini menyajikan elaborasi yang lebih luas dari Tuan Mukhtar berdasarkan sumber baru dan tepercaya.
本文旨在分析Tuan Mukhtar Muda Nasution对Nahdlatul Ulama (NU)组织、教育和达瓦(da’wah)的贡献，特别是在北苏门答腊南塔巴努里地区。在Tuan Mukhtar的成就中，研究人员并没有提到他的贡献。他在NU组织和北苏门答腊更广泛的社区内也不为人所知。本研究采用社会历史的方法，主要资料来源是Tuan Mukhtar Muda Nasution的自传和他写的其他书籍，如Sejarah Singkat Nahdlatul Ulama，并辅以对他的朋友和学生的采访数据。这项研究的结果表明，Tuan Mukhtar是一个受过教育的人，来自Mandailing部落，他在20世纪初在Hijaz土地上的逊尼派传统知识中心学习。在北苏门答腊，Tuan Mukhtar是伊斯兰宗教教育的象征，特别是在pesantren(伊斯兰寄宿学校)中。在北苏门答腊的Nahdlatul Ulama，他曾是PBNU的mustasar和北苏门答腊PWNU的Syuriah。至于达瓦领域，他受到高度赞赏，因为他是在南塔帕努里为伊斯兰教做出贡献的广为人知的神职人员。本研究基于新的可靠来源，对团穆赫塔尔进行了更广泛的阐述。Artikel ini bertujuan untuk menganalis kontribusi Tuan Mukhtar Muda Nasution terhadap organisasi Nahdlatul Ulama (NU)， pendidikan, dan dakwah, khususnya di wilayah Tapanuli Selatan, Sumatra Utara。我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是，我想说的是。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。我的研究是关于社会的，我的研究是关于社会的，我的研究是关于社会的，我的研究是关于社会的，我的研究是关于社会的，我的研究是关于社会的。Hasil penelitian ini menunjukkan bahwa Tuan Mukhtar adalah seorang terpelajar dari suku Mandailing, yang belajar di pusat知识分子dari tradisi Sunni awal - abad kk20 di tanah Hijaz。《苏门答腊北方》，《伊斯兰教》，《伊斯兰教》。苏门答腊北部地区的高等教育机构，在pernah menjabat sebagai Mustasyar PBNU dan suuriah PWNU苏门答腊北部。阿达潘·达拉姆·杜尼亚·达瓦瓦，在sangat dihargai sebab dikenal luas sebagai ulama yang berkontribusi terhadap Islam di Tapanuli Selatan。研究人员发现，这是一种新的研究方法，可以帮助人们更好地了解中国的经济状况。
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Pub Date : 2021-12-31DOI: 10.30983/fuaduna.v5i2.4968
Amril Amril, Endrika Widdia Putri
This article analyzes the construction of Fazlur Rahman's thoughts about God. This qualitative research uses Friedrich Schleimacher's hermeneutic method (1764-1834). This study finds that in the construction of Fazlur Rahman's thought, God is One and the First. God is not a dimension, but He is the creator of the dimensions. The existence of God can be found with Himself because He is the evidence for all things. For this reason, everything created by God has a (teleological) purpose, namely as proof of His functional existence. God is transcendent and immanent. Transcendent God implies that God is completely different from all His material creatures. At the same time, the immanent God is "along" with His creation. God has a direct relationship with his creation, it does not mean that God is in everything that exists in nature, even though His presence is all-encompassing.Artikel ini menganalisis tentang kontruksi pemikiran Fazlur Rahman tentang Tuhan. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode hermeneutika Friedrich Schleimacher (1764-1834). Studi ini menemukan bahwa dalam kontruksi pemikiran Fazlur Rahman Tuhan adalah Esa dan Yang Pertama. Tuhan bukanlah dimensi, tapi Ia pencipta dimensi-dimensi yang wujud. Wujud Tuhan dapat ditemukan dengan diri-Nya sendiri, karena diri-Nya merupakan bukti bagi segala sesuatu. Untuk itu, dalam pemikiran Fazlur Rahman segala yang diciptakan Tuhan mempunyai tujuan (teleologis) yaitu sebagai bukti wujud-Nya yang bersifat fungsional. Kemudian, bagi Fazlur Rahman Tuhan bersifat transenden dan imanen. Transenden Tuhan mengandung makna bahwa Tuhan sama sekali berbeda dengan segala makhluk-Nya yang bersifat materi. Sedang imanen Tuhan adalah “bersama-sama” dengan ciptaan-Nya. Tuhan mempunyai hubungan langsung dengan ciptaannya, bukan berarti Tuhan ada di dalam setiap sesuatu yang ada di alam, sungguhpun kehadiran-Nya serba meliputi.
本文分析了法兹鲁尔·拉赫曼真主思想的构成。本定性研究采用了弗里德里希·施莱马赫的解释学方法(1764-1834)。本研究发现，在法兹鲁尔·拉赫曼思想的建构中，神是独一和第一。上帝不是一个维度，但他是维度的创造者。上帝的存在可以从他自己身上找到，因为他是万物的证据。由于这个原因，上帝创造的一切都有一个(目的论的)目的，即证明他的功能存在。上帝是超越的和内在的。超然的上帝意味着上帝是完全不同于他所有的物质生物。与此同时，内在的上帝与他的创造物“同在”。上帝与他的创造物有直接的关系，这并不意味着上帝存在于自然界的一切事物中，尽管他的存在是无所不包的。Artikel ini menganalis tentankontruksi pemikiran Fazlur Rahman tentantuhan。施莱马赫(1764-1834)。学习，学习，学习，学习，学习，学习，学习图罕布坎拉维数，图罕布坎拉维数，图罕布坎拉维数，图罕布坎拉维数，图罕布坎拉维数。Wujud Tuhan dapat ditemukan dengan diri-Nya sendiri, karena diri-Nya merupakan bukti bagi segala sesuatu。Untuk itu, dalam pemikiran Fazlur Rahman segala yang diciptakan Tuhan mempunyai tujuan (teleologis) yitu sebagai bukti wujudi - nya yang bersifat fungical。Kemudian, bagi Fazlur Rahman Tuhan bersifat超越了dan imanen。Transenden Tuhan mengandung makna bahwa Tuhan sama sekali berbeda dengan segala makhluk-Nya yang bersifat material。Sedang imanen Tuhan adalah " bersama-sama " dengan ciptaan-Nya。不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹不丹
{"title":"Between Transcendence and Immanence: The Construction of Fazlur Rahman's Thoughts about God","authors":"Amril Amril, Endrika Widdia Putri","doi":"10.30983/fuaduna.v5i2.4968","DOIUrl":"https://doi.org/10.30983/fuaduna.v5i2.4968","url":null,"abstract":"This article analyzes the construction of Fazlur Rahman's thoughts about God. This qualitative research uses Friedrich Schleimacher's hermeneutic method (1764-1834). This study finds that in the construction of Fazlur Rahman's thought, God is One and the First. God is not a dimension, but He is the creator of the dimensions. The existence of God can be found with Himself because He is the evidence for all things. For this reason, everything created by God has a (teleological) purpose, namely as proof of His functional existence. God is transcendent and immanent. Transcendent God implies that God is completely different from all His material creatures. At the same time, the immanent God is \"along\" with His creation. God has a direct relationship with his creation, it does not mean that God is in everything that exists in nature, even though His presence is all-encompassing.Artikel ini menganalisis tentang kontruksi pemikiran Fazlur Rahman tentang Tuhan. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode hermeneutika Friedrich Schleimacher (1764-1834). Studi ini menemukan bahwa dalam kontruksi pemikiran Fazlur Rahman Tuhan adalah Esa dan Yang Pertama. Tuhan bukanlah dimensi, tapi Ia pencipta dimensi-dimensi yang wujud. Wujud Tuhan dapat ditemukan dengan diri-Nya sendiri, karena diri-Nya merupakan bukti bagi segala sesuatu. Untuk itu, dalam pemikiran Fazlur Rahman segala yang diciptakan Tuhan mempunyai tujuan (teleologis) yaitu sebagai bukti wujud-Nya yang bersifat fungsional. Kemudian, bagi Fazlur Rahman Tuhan bersifat transenden dan imanen. Transenden Tuhan mengandung makna bahwa Tuhan sama sekali berbeda dengan segala makhluk-Nya yang bersifat materi. Sedang imanen Tuhan adalah “bersama-sama” dengan ciptaan-Nya. Tuhan mempunyai hubungan langsung dengan ciptaannya, bukan berarti Tuhan ada di dalam setiap sesuatu yang ada di alam, sungguhpun kehadiran-Nya serba meliputi.","PeriodicalId":34228,"journal":{"name":"Fokus","volume":"85 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89849434","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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