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OTORITAS KYAI DALAM MENENTUKAN KARAKTERISTIK MODEL PONDOK PESANTREN DARUSSALAM BLOKAGUNG BANYUWANGI KYAI授权了DARUSSALAM BANYUWANGI学校模型的特征
Pub Date : 2018-12-10 DOI: 10.22373/AL-IJTIMAIYYAH.V4I2.4780
Rizki Fauzi
Kyai, in the tradition of boarding schools to be a central figure. In addition to leading Islamic boarding schools, the term kyai relates to a title that is emphasized on glory and voluntary recognition of someone who is qualified in Islamic science as a cultural leader of society. If the cleric figure is interpreted as understanding above, it is necessary to study the figure of the clerics in determining the style of an institution, in this case the authority of the clerics in the pesantren. This study aims to find out the authority of the clerics in determining the characteristic models of the Darussalam Islamic Boarding School in Blokagung Banyuwangi. The research method uses a qualitative approach. In this study it can be concluded that the form of clerical authority in Darussalam Blokagung Banyuwangi Islamic boarding school is directed at religion, political attitudes, education and teaching. The direction was in the form of policies and advice which were then carried out in the leadership activities. The characteristics of Darussalam Blokagung Banyuwangi Islamic boarding school are included in the characteristics of a modern cottage, where Islamic boarding schools maintain a salaf cottage model while adding curriculum from the government.Keywords:  Authority, Kyai, Model, Pondok Pesantren
在寄宿学校的传统中,凯艾是一个核心人物。除了领先的伊斯兰寄宿学校外,kyai这个词还与一个强调荣誉和自愿承认的人有关,这个人在伊斯兰科学领域有资格成为社会的文化领袖。如果将神职人员形象解释为上述理解,则有必要研究神职人员形象在确定机构风格方面的作用,在这种情况下,神职人员在会议中的权威。本研究旨在找出神职人员在确定Blokagung Banyuwangi达鲁萨兰国伊斯兰寄宿学校特色模式方面的权威。研究方法采用定性方法。在这项研究中可以得出结论,达鲁萨兰国Blokagung Banyuwangi伊斯兰寄宿学校的神职权威形式是针对宗教、政治态度、教育和教学的。指导是以政策和建议的形式,然后在领导活动中执行。达鲁萨兰国Blokagung Banyuwangi伊斯兰寄宿学校的特点包含在现代小屋的特征中,伊斯兰寄宿学校在保留萨拉夫小屋模式的同时增加了政府提供的课程。关键词:权威、启、模式、蓬德传
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引用次数: 3
KONSEP WALAD DAN PEMBAGIAN HAKNYA MENURUT IMAM MAZHAB DAN SYAHRUL (KAJIAN TEORI HUDUD SYAHRUL)
Pub Date : 2018-12-10 DOI: 10.22373/AL-IJTIMAIYYAH.V4I2.1313
J. Jamaluddin
This study raises the concept of walad and the distribution of rights in Islamic inheritance according to the hudud Syahrur theory and the ulema of the school of fiqh. Syahrur did not differentiate the meaning of the word walad in an-Nisa 'verses 11 and 12 and 176. Shahrur interpreted the word walad in an-Nisa' as a boy and girl. This opinion is clearly different from the opinion that developed among the Sunni scholars. The ulama of the school interprets the word 'Surat an-Nisa' verse 176 as a boy. This opinion has 2 reasons. First, they use the Walad lafad in a special way. The Arabs interpret lafad walad as a son only in terms of (daily habits), the second lafad walad is interpreted in a hamlu way because there are three hadiths as supporters. The three hadiths say that girls cannot spend property. Syahrur established three forms of legal boundaries in the distribution of inheritance for boys and girls. The first is the maximum portion for boys 66.6% and the minimum limit for girls is 33.3%. The second is the minimum limit that must be accepted by girls 2/3. The third is the minimum limit for girls to get half (50%) of the assets. Whereas according to the ulama the sect received by a boy is equal to two parts for a girl. This understanding is interpreted through the Bayani approach.Keywords: Walad’s pronunciation, part of inheritance for children
本研究根据伊斯兰教法学派的乌里玛(ulema)和hudud Syahrur理论,提出了walad的概念和伊斯兰教遗产中的权利分配。Syahrur并没有区分安尼撒第11、12和176节中walad这个词的意思。Shahrur把“walad”这个词解释为“男孩和女孩”。这种观点显然不同于逊尼派学者之间形成的观点。学校的乌拉玛将“苏拉-尼萨”第176节解释为一个男孩。这种观点有两个原因。首先,他们以一种特殊的方式使用Walad lafad。阿拉伯人只是根据(日常习惯)来解释拉法德·瓦拉德作为儿子,第二个拉法德·瓦拉德被解释为哈姆鲁的方式,因为有三个圣训作为支持者。三圣训说女孩不能花钱。Syahrur在男孩和女孩的遗产分配中建立了三种形式的法律界限。首先是男孩的最高比例是66.6%,女孩的最低比例是33.3%。第二个是女孩必须接受的最小限度2/3。第三是女孩获得一半(50%)资产的最低限额。而根据乌拉玛的说法,男孩得到的教派相当于女孩得到的教派的两部分。这种理解是通过巴亚尼方法来解释的。关键词:Walad的发音,部分儿童遗传
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引用次数: 0
PENGARUH PENGGUNAAN HANDPHONE TERHADAP INTERAKSI SOSIAL REMAJA DI DESA DAYAH MEUNARA KECAMATAN KUTAMAKMUR KABUPATEN ACEH UTARA
Pub Date : 2018-12-10 DOI: 10.22373/al-ijtimaiyyah.v4i1.4204
M. Aziz, Nurainiah Nurainiah
This study entitled the influence of the use of mobile phones on the social interaction of adolescents in Dayah Meunara Village, Kutamakmur District, North Aceh Regency. Mobile is one of the elegant devices that can help make it easier for humans to interact through long distances though. However, the presence of this mobile phone should not be a cause of changes in social interaction for teenagers. The purpose of this study was to determine the effect of using mobile phones on the social interaction of adolescents in Dayah Meunara Village, Kutamakmur District, North Aceh Regency and to understand the factors that hindered the pattern of social interaction in the Dayah Meunara Village, Kutamakmur District, North Aceh Regency. This study uses a qualitative method, where the researcher thoroughly examines the facts found in the research location in accordance with the focus of the problem, by examining directly, then the results of the analysis data are presented and given discussion. To get accurate and reliable data, the data collection technique is done through observation, interviews and documentation. The results of the study explained that mobile phones can influence the social interaction of adolescents in Dayah Meunara Village, both positive and negative influences. Positive influences include making it easy to communicate even when far away. While the negative influences include being able to make teenagers experience dysfunction, when face-to-face interaction decreases immediately, the presence of mobile phones interferes with the quality of direct interactions, mobile phones make hyperpersonal teenagers, mobile phones make consumers consumptive and mobile phones make teenagers less sensitive to the environment. The inhibiting factors for the pattern of social interaction among adolescents in Dayah Meunara Village are family, community, religious, customs and habits. These factors can make social change in adolescents in particular and society in general. Keywords: Mobile, Social Interaction
这项研究的题目是:手机使用对北亚齐县库塔马克穆尔区达亚·梅纳拉村青少年社交互动的影响。手机是一种优雅的设备,它可以帮助人们更容易地进行远距离互动。然而,手机的存在不应该成为青少年社交互动改变的原因。本研究的目的是确定使用手机对亚齐北部库塔马克穆尔县达雅梅那拉村青少年社会互动的影响,并了解阻碍亚齐北部库塔马克穆尔县达雅梅那拉村社会互动模式的因素。本研究采用定性方法,研究人员根据问题的重点彻底检查在研究地点发现的事实,通过直接检查,然后提出分析数据的结果并进行讨论。为了获得准确可靠的数据,数据收集技术是通过观察、访谈和记录来完成的。研究结果解释了手机可以影响Dayah Meunara村青少年的社会互动,既有积极的影响,也有消极的影响。积极的影响包括即使在很远的地方也能很容易地沟通。负面影响包括能够使青少年体验到功能障碍,当面对面的互动立即减少时,手机的存在干扰了直接互动的质量,手机使青少年变得超个人化,手机使消费者变得消费,手机使青少年对环境的敏感度降低。Dayah Meunara村青少年社会互动模式的抑制因素有家庭、社区、宗教、风俗习惯等。这些因素可以使青少年特别是整个社会发生社会变化。关键词:手机;社交互动
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引用次数: 7
ANAK BERKEBUTUHAN KHUSUS DAN PERMASALAHANNYA (STUDI DI KEMUKIMAN PAGAR AIR KECAMATAN INGIN JAYA KABUPATEN ACEH BESAR)
Pub Date : 2018-06-29 DOI: 10.22373/AL-IJTIMAIYYAH.V4I2.4781
S. Maisarah, Julianto Saleh, Nurul Husna
In this study, it examines children with special needs and their problems. The problem experienced by one crew member was that parents did not provide education to ABK, parents abandoned ABK and also parents did not provide good service to ABK. Although parents receive ABK in the family, parents do not provide education for various reasons. One family does not provide education on the grounds that the school specifically ABK does not want to accept children with ABK with Palsy. The schools that want to accept children with special needs are far from their homes. This study aims to determine the problems experienced by ABK in the Water Fence Settlements of Ingin Jaya District, Aceh Besar District. This study uses a descriptive method with a qualitative approach. The results of this study the problems experienced by ABK are not properly educated, not taken care of as other children and neglected. But on the other hand, ABK has the potential and expertise even the potential it has exceeds other normal children. Parents in Islam are required or make sure their children are normal or not normal to not be weak children. In every Pagar Air Settlement Village, there are different crew members.Keywords: Children with Special Needs, Problems
在这项研究中,它调查了有特殊需要的儿童及其问题。一位机组人员遇到的问题是,父母没有给ABK提供教育,父母抛弃了ABK,父母也没有给ABK提供良好的服务。虽然父母在家庭中接受ABK,但由于各种原因,父母不提供教育。一个家庭不提供教育,理由是学校特别是ABK不想接受ABK患有瘫痪的孩子。那些想要接收有特殊需要的孩子的学校离他们的家很远。本研究旨在确定ABK在亚齐贝萨尔省Ingin Jaya县的水栅栏定居点所遇到的问题。本研究采用定性结合的描述性研究方法。这项研究的结果是,ABK遇到的问题没有得到适当的教育,没有像其他孩子一样得到照顾和忽视。但另一方面,ABK有潜力和专业知识,甚至是超越其他正常儿童的潜力。伊斯兰教的父母被要求确保他们的孩子是正常的还是不正常的,不要成为软弱的孩子。在每个帕格尔空中定居村,都有不同的船员。关键词:特殊需要儿童;问题
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引用次数: 1
PEMBERDAYAAN EKONOMI KELUARGA MELALUI BUDIDAYA TIRAM DI GAMPONG TIBANG KECAMATAN SYIAH KUALA KOTA BANDA ACEH
Pub Date : 2018-06-28 DOI: 10.22373/AL-IJTIMAIYYAH.V4I1.4208
Rasyidah Rasyidah, Nurul Husna, Liza Safrianti
This study examines the economic empowerment of families through the cultivation of oysters in Tibang Village. The potential of the people who work as fishermen have not fulfilled their basic family needs. Non-permanent fishing and the price that has fluctuated, has encouraged people to look for alternative businesses to increase income, including through the cultivation of oysters. This study aims to determine how the family oyster cultivation mechanism, as well as the economic condition of the family before and after conducting oyster cultivation in Tibang Village, Syiah Kuala District, Banda Aceh City. This study uses a descriptive method with a qualitative approach. The results of the study show that there are 40 families involved in the cultivation of oysters, this process makes it easy and practical to make the community always meet market demand because the supply of goods or oysters is sufficient. The process of cultivating oysters in Tibang Village through five stages, namely: land preparation, breeding, maintenance, harvesting and the final stage, namely cultivation. Oyster cultivation has also succeeded in increasing the economy of the community between housework. The average income of each family is Rp. 50,000 to Rp. 100,000 per day and this is done consistently because it does not depend on the season. Keywords: Family Eeconomic Empowerment, Oyster Cultivation
本研究考察了Tibang村牡蛎养殖对家庭经济赋权的影响。渔民的潜力无法满足他们的基本家庭需求。非永久性捕捞和价格波动促使人们寻找其他行业来增加收入,包括养殖牡蛎。本研究旨在确定班达亚齐市Syiah Kuala District Tibang村家庭养殖牡蛎的机制,以及家庭养殖牡蛎前后的经济状况。本研究采用定性结合的描述性研究方法。研究结果表明,有40个家庭参与了牡蛎的养殖,这一过程使得社区因为商品或牡蛎供应充足而始终满足市场需求变得容易和实用。Tibang村养殖牡蛎的过程经历了五个阶段,即:准备土地、繁殖、养护、收获和最后一个阶段,即养殖。牡蛎养殖也成功地增加了家务劳动之间的社区经济。每个家庭的平均收入是每天5万到10万卢比,这是稳定的,因为它不取决于季节。关键词:家庭经济赋权牡蛎养殖
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引用次数: 1
STUDI KRITIK MELALUI METODE TAKHRIJ HADITS TENTANG MENGHIAS BANGUNAN MASJID SEBAGAI TANDA AKHIR ZAMAN 这是一项用传统方法装饰清真寺建筑作为时间终结的研究
Pub Date : 2018-02-01 DOI: 10.24042/ijpmi.v11i1.3418
Junaidi Abdillah
This paper aims to explore and reveal the law (istimbāth al-ahkām) about the law of boast and decorate the building of the mosque. The theme in this paper becomes an important and interesting issue when faced with contemporary phenomenon in Indonesia in particular and massively world, many people who build and decorate the mosque. Though normatively, this practice allegedly the Prophet as a sign of the end of time. This paper is written using syarah and naqd through out methods takhrij al-hadits approach. While in the realm of legal extraction, the approach used is a hermeneutical approach based on qawa’id al-lughawiyyah and maqashid al-syari’ah on texts of hadith. This study produces several conclusions: (1) hadith about proudly with mosque belonging to Āhād hadith category which is zhanni al-wurud (2) The law of building and decorating the mosque is makruh li-tahrim notes not accompanied by efforts to revive and prosper the mosque (3) This hadith include a hunching hadith containing a profound message of will as a stimulus of the Prophet SAW to his people aware of the existence, purpose, orientation of building the mosque itself and the existence of accountability in the hereafter.Key words: Mosque, splendor, doomsday, decorate, law
本文旨在探讨和揭示关于清真寺建筑装饰和吹嘘的法律(istimbāth al-ahkām)。本文的主题成为一个重要而有趣的问题,面对当代的现象,特别是在印度尼西亚和世界范围内,许多人建造和装饰清真寺。虽然在规范上,这种做法据称是先知作为时间结束的标志。这篇论文是用伊斯兰教和naqd通过我们的方法takhrij al- haits方法。而在法律提取领域,使用的方法是基于qawa 'id al-lughawiyyah和maqashid al-syari 'ah对圣训文本的解释学方法。本研究得出以下结论:(1)穆罕默德言行录关于骄傲的清真寺属于Āhād穆罕默德言行录类别是zhanni al-wurud(2)的法律建设和装饰清真寺是makruh li-tahrim笔记不是伴随着努力振兴和繁荣清真寺(3)穆罕默德言行录包括耸起的穆罕默德言行录包含深刻的信息将作为刺激先知看到他的存在,人们意识到建筑清真寺本身的目的、方向和问责在以后的存在。关键词:清真寺,辉煌,末日,装饰,法律
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