Pub Date : 2018-07-11DOI: 10.32332/ATH_THARIQ.V2I1.1077
M. Muhajir
Masyarakat Indonesia sekarang berada dalam suatu era yang disebut era reformasi, di era reformasi lahir grassroot revolusi sosial yang merupakan suatu korelasi nilai-nilai budaya yang ingin mewujudkan suatu masyarakat yang demokratis. Perubahan kondisi masyarakat saat ini dengan runtuhnya rezim orde baru telah melahirkan suatu visi yang baru mengenai kehidupan masyarakat yang lebih sejahtera yaitu adanya pengakuan HAM. Pendidikan nasional juga ikut terseok-seok dilanda krisis dan berbagai permasalahan yang terjadi di dunia pendidikan. Perubahan tuntutan terhadap pendidikan bersifat dinamis, fleksibel sehingga dapat menyerap perubahan-perubahan yang cepat perkembangan ilmu dan teknologi dengan memperhitungkan kendala-kendala pendidikan nasional yaitu sangat sentraistik, birokratis dan matinya inovasi. Lahirnya suatu generasi baru “The Net-Generation” (generasi internet) harus disikapi dengan positif, sehingga masyarakat generasi ini dapat berkembang dengan optimal kemampuannya yang mengarah pada kemajuan bangsa dan negara Indonesia. Profesionalitas guru harus ditingkat kompetensinya dengan penguasaan TI (Teknologi Informasi) sehingga guru tidak GATEK (Gagap Teknologi) tetapi harus dapat menggunakan teknologi dalam mendukung proses pembelajaran
{"title":"PERUBAHAN MASYARAKAT DAN PERUBAHAN TUNTUTAN TERHADAP PENDIDIKAN","authors":"M. Muhajir","doi":"10.32332/ATH_THARIQ.V2I1.1077","DOIUrl":"https://doi.org/10.32332/ATH_THARIQ.V2I1.1077","url":null,"abstract":"Masyarakat Indonesia sekarang berada dalam suatu era yang disebut era reformasi, di era reformasi lahir grassroot revolusi sosial yang merupakan suatu korelasi nilai-nilai budaya yang ingin mewujudkan suatu masyarakat yang demokratis. Perubahan kondisi masyarakat saat ini dengan runtuhnya rezim orde baru telah melahirkan suatu visi yang baru mengenai kehidupan masyarakat yang lebih sejahtera yaitu adanya pengakuan HAM. Pendidikan nasional juga ikut terseok-seok dilanda krisis dan berbagai permasalahan yang terjadi di dunia pendidikan. Perubahan tuntutan terhadap pendidikan bersifat dinamis, fleksibel sehingga dapat menyerap perubahan-perubahan yang cepat perkembangan ilmu dan teknologi dengan memperhitungkan kendala-kendala pendidikan nasional yaitu sangat sentraistik, birokratis dan matinya inovasi. Lahirnya suatu generasi baru “The Net-Generation” (generasi internet) harus disikapi dengan positif, sehingga masyarakat generasi ini dapat berkembang dengan optimal kemampuannya yang mengarah pada kemajuan bangsa dan negara Indonesia. Profesionalitas guru harus ditingkat kompetensinya dengan penguasaan TI (Teknologi Informasi) sehingga guru tidak GATEK (Gagap Teknologi) tetapi harus dapat menggunakan teknologi dalam mendukung proses pembelajaran","PeriodicalId":446749,"journal":{"name":"Ath Thariq Jurnal Dakwah dan Komunikasi","volume":"276 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133384305","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 : 2018-06-27DOI: 10.32332/ath_thariq.v2i1.1132
R. Romli
The Sufism / tasawuf movement is one of the cultures of religion, especially for Muslims who are Muslims. Sufism / tasawuf originates from the Qur'an and the Prophet Muhammad's Hadith, is also influenced by elements from outside Islam. At first Sufism / tasawuf did not stand alone, but there was philosophy and science. However, with the development of discipline, the three disciplines above are broken down and stand alone. The birth of the Sufism / tasawuf group begins with an attitude that prioritizes spiritual life and leaves the pattern and materilistic lifestyle. From small groups who often talk about tithing, torture, studying the Qur'an until doing dhikr. Keistiqomahan in the ambition of building strong sense of brotherhood among the Sufi. Soon the Sufi group became popular and started to be interested in society. From here it begins to evolve that initially the sufism / tasawuf group is a small group, then becomes a large group or organization. The spread of the sufism / tasawuf group was performed by the students who had deepened the Sufism and reached high levels. The propagation or preaching of Sufi / tasawuf is then called Tarikat. Tarikat is the way or guidance in performing a ritual according to the teachings specified or exemplified by the Prophet and performed by Sahabat, Taba'in taba'it, from generation to generation to teachers, continuing connect, ratai chain. In Indonesia there are various types of Tarikat, such as Qadariyah originated from Baghdad, Naqsabandiyah from Tukistan, Syatariyah from Mecca and others.
苏菲主义/塔萨夫运动是一种宗教文化，尤其是对穆斯林来说。苏菲主义/ tasawuf起源于古兰经和先知穆罕默德的圣训，也受到伊斯兰教以外元素的影响。起初，苏非主义/塔萨夫主义并不是孤立的，但有哲学和科学。然而，随着学科的发展，以上三个学科被分解而独立存在。苏非主义/塔萨乌夫团体的诞生始于一种优先考虑精神生活并离开模式和物质生活方式的态度。从经常谈论什一奉献，折磨，学习《古兰经》直到做迪克尔的小团体。Keistiqomahan的野心是在苏菲派之间建立强烈的兄弟情谊。很快，苏菲派变得流行起来，并开始对社会感兴趣。从这里开始，它开始演变，最初苏菲派/塔萨乌夫团体是一个小团体，然后成为一个大团体或组织。苏非主义/ tasawuf团体的传播是由加深苏非主义并达到高水平的学生进行的。苏非/塔萨夫的传播或说教被称为塔利卡特。塔利卡特(Tarikat)是按照先知指定或举例说明的教义，由萨哈巴特(Sahabat)、Taba'in Taba 'it执行的仪式的方式或指导，从一代到一代的老师，持续连接，ratai链。在印度尼西亚有各种类型的塔利卡特，如来自巴格达的Qadariyah，来自土耳其的Naqsabandiyah，来自麦加的Syatariyah等。
{"title":"ORGANISASI DAKWAAH SUFISME","authors":"R. Romli","doi":"10.32332/ath_thariq.v2i1.1132","DOIUrl":"https://doi.org/10.32332/ath_thariq.v2i1.1132","url":null,"abstract":"The Sufism / tasawuf movement is one of the cultures of religion, especially for Muslims who are Muslims. Sufism / tasawuf originates from the Qur'an and the Prophet Muhammad's Hadith, is also influenced by elements from outside Islam. At first Sufism / tasawuf did not stand alone, but there was philosophy and science. However, with the development of discipline, the three disciplines above are broken down and stand alone. \u0000The birth of the Sufism / tasawuf group begins with an attitude that prioritizes spiritual life and leaves the pattern and materilistic lifestyle. From small groups who often talk about tithing, torture, studying the Qur'an until doing dhikr. Keistiqomahan in the ambition of building strong sense of brotherhood among the Sufi. Soon the Sufi group became popular and started to be interested in society. From here it begins to evolve that initially the sufism / tasawuf group is a small group, then becomes a large group or organization. The spread of the sufism / tasawuf group was performed by the students who had deepened the Sufism and reached high levels. The propagation or preaching of Sufi / tasawuf is then called Tarikat. \u0000Tarikat is the way or guidance in performing a ritual according to the teachings specified or exemplified by the Prophet and performed by Sahabat, Taba'in taba'it, from generation to generation to teachers, continuing connect, ratai chain. In Indonesia there are various types of Tarikat, such as Qadariyah originated from Baghdad, Naqsabandiyah from Tukistan, Syatariyah from Mecca and others.","PeriodicalId":446749,"journal":{"name":"Ath Thariq Jurnal Dakwah dan Komunikasi","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116122834","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 : 2018-06-20DOI: 10.32332/ATH_THARIQ.V2I1.1084
Ika Selviana
Literary work is a subtle medium in conveying the values of morality in da'wah. The beauty of words in literature can provide entertainment and imply the values of personality that can teach goodness. So many moral values that can be presented by literary works as a means of someone to convey the message of da'wah with beautiful sentences. So in addition to the works of literature can provide entertainment, the readers can also reap the wisdom of the message of da'wah presented the author with a beautiful and interesting language. The moral value can also be derived from the character of the story in the novel as well as from the beauty of the poetic sentence presented by a poet. The theme of love in literature such as the simple novel "Garis Waktu" from Fiersa Besari and the anthology of "Asal Muasal Pelukan" from Chandra Malik is an alternative to reading that is not only entertaining but implies moral values. although the main theme in this literary work is not including religious themes, but this work contains many good moral values and can be applied in the behavior of community life. da'wah method through literary works is expected to be an alternative in the planting of morality without a sense of patronizing.
{"title":"APRESIASI KARYA SASTRA SEBAGAI MEDIA PENANAMAN MORALITAS DALAM DAKWAH","authors":"Ika Selviana","doi":"10.32332/ATH_THARIQ.V2I1.1084","DOIUrl":"https://doi.org/10.32332/ATH_THARIQ.V2I1.1084","url":null,"abstract":"Literary work is a subtle medium in conveying the values of morality in da'wah. The beauty of words in literature can provide entertainment and imply the values of personality that can teach goodness. \u0000So many moral values that can be presented by literary works as a means of someone to convey the message of da'wah with beautiful sentences. So in addition to the works of literature can provide entertainment, the readers can also reap the wisdom of the message of da'wah presented the author with a beautiful and interesting language. The moral value can also be derived from the character of the story in the novel as well as from the beauty of the poetic sentence presented by a poet. \u0000The theme of love in literature such as the simple novel \"Garis Waktu\" from Fiersa Besari and the anthology of \"Asal Muasal Pelukan\" from Chandra Malik is an alternative to reading that is not only entertaining but implies moral values. although the main theme in this literary work is not including religious themes, but this work contains many good moral values and can be applied in the behavior of community life. da'wah method through literary works is expected to be an alternative in the planting of morality without a sense of patronizing.","PeriodicalId":446749,"journal":{"name":"Ath Thariq Jurnal Dakwah dan Komunikasi","volume":"68 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133495999","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 : 2018-06-07DOI: 10.32332/ATH_THARIQ.V2I1.1078
Hemlan Elhany
The Qur'an is the Arabic language book which was revealed by Allah SWT to His Messenger Muhammmad SAW, as guidance and mercy in all aspects of human life. The Qur'an contains information about past, present and future events, worldly. In addition, the Qur'an contains the laws governing human relationships with Allah SWT, among human beings with their natural environment. To explore and uncover the contents of the Qur'an, it is necessary to understand and uncover the contents and the principles it contains. That ability and understanding is necessary in the interpretation of the verses of the Qur'an. Therefore it is said that: the interpretation is the key to opening a storage warehouse buried in the Qur'an, without the interpretation of people will not open the warehouse to get the pearls and gems therein. The tahlili interpretation method is the method of interpretation of verses Al-qur'an by describing the description of eating in the verses of al-qur'an and conducting analysis. The interpretation method of tahlili, the mufasirnya tried to explain the contents of the Qur'anic verse from various points, and pay attention to the sequence of the verses of the Qur'an, starting with the letter Al-Fatihah, Al-Baqarah, Ali Imran, and so on. -nas. The method of tafsir maudhu'I, is an explanation of things; which deals with one of several themes of life of thought, social, culture, justice, nature, and others from the perspective of the Qur'an.
《古兰经》是阿拉伯文的书，由安拉启示给他的使者穆罕默德，作为人类生活各个方面的指导和仁慈。《古兰经》包含了关于过去、现在和未来的信息。此外，《古兰经》还包含了人类与真主的关系、人类与自然环境的关系。要探究和揭示《古兰经》的内容，就必须理解和揭示《古兰经》的内容及其原则。这种能力和理解力是解释《古兰经》经文所必需的。因此有人说:解读是打开《古兰经》宝库的钥匙，没有解读的人是不会打开宝库得到里面的珍珠和宝石的。tahlili解释法是通过对古兰经经文中关于吃的描述进行描述和分析来解释古兰经经文的方法。mufasirnya对tahlili的解释方法试图从多个角度解释古兰经经文的内容，并注意古兰经经文的顺序，从字母Al-Fatihah, Al-Baqarah, Ali Imran等开始。nas。教法是对事物的一种解释;它从《古兰经》的角度探讨了思想、社会、文化、正义、自然和其他几个主题中的一个。
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Pub Date : 1900-01-01DOI: 10.32332/ath_thariq.v2i2.1294
Mat Jalil
Sumber pokok keyakinan atau keimanan dalam Islam adalah Al-qur’an dan hadits yang merupakan pedoman sekaligus landasan berpijak bagi prilaku seseorang, keselamatan seseorang tergantung sesuai atau tidak prilakunya dalam mempedomaninya untuk menjalankanIman dan Islam.Keimanan merupakan fondasi dari keislaman, pemeliharan keimanan seseorang mau tidak mau harus diupayakan demi menjaga keislaman. Peningkatan keimanan dapat melalui intropeksi berpikir akan kejadian alam manusia dan alam semesta, sungguh di alam manusia dan alam semesta banyak sekali kejadian yang luar biasa sebagai bahan untuk dipikirkan. Allah telah banyak memberikan sarana, berupakan pikiran, hati, hikmah untuk meneguhkan keimanan seseorang, sarana akal manusia yang kritis bersifat analisis dapat menjelaskan keyakinan dan memperlihatkan pertentangan, dengan jalan bertanya, berdialog membedakan, membersihkan, menyisihkan dan menolak, akhirnya ditemukan hakikat keimanan yang selanjutnya dapat meningkatkan keislaman seseorang. Prilaku menyimpang dari keimanan dan keislaman disebut kekufuran, diantara penyebab kesesatan dan kembali pada kekufuran adalah kecenderungan manusia untuk menyukai kesesatan, karena ada sebagian orang yang karena kesukaannya kepada kerusakan dan senang melakukannya, akhirnya dia ditinggalkan oleh Allah dan dibiarkan oleh hawa nafsunya ke dalam kehinaan.
{"title":"FALSAFAH HAKIKAT IMAN ISLAM DAN KUFUR","authors":"Mat Jalil","doi":"10.32332/ath_thariq.v2i2.1294","DOIUrl":"https://doi.org/10.32332/ath_thariq.v2i2.1294","url":null,"abstract":"Sumber pokok keyakinan atau keimanan dalam Islam adalah Al-qur’an dan hadits yang merupakan pedoman sekaligus landasan berpijak bagi prilaku seseorang, keselamatan seseorang tergantung sesuai atau tidak prilakunya dalam mempedomaninya untuk menjalankanIman dan Islam.Keimanan merupakan fondasi dari keislaman, pemeliharan keimanan seseorang mau tidak mau harus diupayakan demi menjaga keislaman. Peningkatan keimanan dapat melalui intropeksi berpikir akan kejadian alam manusia dan alam semesta, sungguh di alam manusia dan alam semesta banyak sekali kejadian yang luar biasa sebagai bahan untuk dipikirkan. Allah telah banyak memberikan sarana, berupakan pikiran, hati, hikmah untuk meneguhkan keimanan seseorang, sarana akal manusia yang kritis bersifat analisis dapat menjelaskan keyakinan dan memperlihatkan pertentangan, dengan jalan bertanya, berdialog membedakan, membersihkan, menyisihkan dan menolak, akhirnya ditemukan hakikat keimanan yang selanjutnya dapat meningkatkan keislaman seseorang. Prilaku menyimpang dari keimanan dan keislaman disebut kekufuran, diantara penyebab kesesatan dan kembali pada kekufuran adalah kecenderungan manusia untuk menyukai kesesatan, karena ada sebagian orang yang karena kesukaannya kepada kerusakan dan senang melakukannya, akhirnya dia ditinggalkan oleh Allah dan dibiarkan oleh hawa nafsunya ke dalam kehinaan.","PeriodicalId":446749,"journal":{"name":"Ath Thariq Jurnal Dakwah dan Komunikasi","volume":"136 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132753478","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 : 1900-01-01DOI: 10.32332/ATH_THARIQ.V2I2.1290
Dewi Mustika
Islam is a perfect religion and covers all aspects of life. There is no partition between one life and the other aspects of life. Islam also cannot be separated from the aspects of health and medicine in it. Even the Prophet Muhammad SAW taught us a method of treatment sourced directly from the Owner of Healing. It is through the Qur'an and the Sunnah of the Prophet Muhammad that Islam guides people towards a healthy life both physically and mentally based on the concept of divine, scientific and natural medicine. Thibbun Nabawi is not the only system of health that is systematically monolithic as some people want us to believe. This varies according to conditions, including conditions, preventive medicine, curative medicine, good mental state, spiritual well-being, ruqyah, health care alhmah and surgical practices so that tibbun nabawi unites with mind and body, spirit and body. Thus, the tradition of Prophet-style medicine did not stop at the teaching of medicine by the Messenger of Allah, but rather to encourage people to continue searching and experimenting with new medicine, this implies that Prophet-style medicine is not static. There is room for development and even the basis for new knowledge.
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