Jakaria Jakaria, Elih Sudia Permana, Iip Saripah
et al.
This study aims to develop a competency-based andragogy training model to improve the digital technology competence of teachers at the Cianjur Regency Mover School. In the digital era, teachers' digital competence is very important, but initial observations show that many teachers still have difficulty in mastering learning technology. The competency-based training model with an andragogy approach is considered effective because it is tailored to the needs and experiences of adult participants. This study uses a qualitative approach with a systematic ADDIE (Analyze, Design, Development, Implementation, Evaluation) development model. Data collection was carried out through observation, interviews, questionnaires, and documentation studies. The results of the study showed that most teachers were aware of the importance of digital technology, but needed further support in mastering digital learning applications and media. The development of a competency-based training model is expected to accelerate digital transformation in education. This study provides theoretical and practical contributions to the development of competency-based and andragogy teacher training policies in the digital era.
The insurance industry has developed rapidly enough to cause intense competition between companies. In competition, it is necessary to have good work prospects and public trust, one of which is having a healthy financial performance. Financial performance can be influenced by several factors, namely risk-based capital and claim ratio. The study analyzed whether risk-based capital and claim ratios affect financial performance. The population of this study is insurance companies listed on the Indonesia Stock Exchange (IDX) in 2019-2023. This research uses quantitative methods with purposive sampling methods with a total sample of 15 companies over 5 5-year period. The data used in this study are secondary data obtained through the company’s financial statements and annual reports. The results of this study indicate that risk-based capital affects financial performance. Meanwhile, the claim ratio does not affect financial performance.
Abdul Muin, Moh. Zaiful Rosyid, Habibur Rahman
et al.
The escalating global environmental crisis demands active participation from educational institutions, particularly Islamic institutions with unique theological foundations for environmental stewardship. This research addresses the gap between Islamic values and modern environmental management by analyzing the innovative “Eco-Pesantren Model” at SMPI Mambaul Ulum, identifying implementation mechanisms, and evaluating impacts on students’ environmental awareness. Using qualitative case study methodology with participatory observation, in-depth interviews with 25 key informants, and document analysis, this research develops an integrated model combining spiritual transformation with practical environmental management. The study introduces “Ecological Tauhid” concept, integrating modern environmental principles with Islamic values through Contextual Environmental Fiqh. Implementation includes four programs: Zero Waste Islami (85% consistent waste sorting), Blessed Energy (40% electricity reduction), Water of Life (ablution water reduction from 12 to 3 liters), and Islamic value-based environmental curriculum (environmental fiqh understanding increased from 72 to 86 points). The “Environmentally Conscious Family” program achieved 78% family participation with 60% plastic waste reduction. This research contributes the “Ecological Tauhid” paradigm as a new framework for Islamic environmental education, providing a replicable model supporting SDGs 4, 13, and 15.
Artikel ini bertujuan mengulas konsep harta dalam al-Qur’an dengan analisis berdasarkan konteks Makkiyah-Madaniyah. Dengan menggunakan metode kualitatif secara deskriptif-analitis, dapat disimpulkan bahwa konteks sejarah kenabian di Makkah maupun di Madinah sangat berbeda. Pada ayat-ayat Makkiyah tentang harta dijelaskan sebagai bentuk pengajaran kepada Nabi agar lebih dekat dan peduli kepada masyarakat lemah yang tertindas dan miskin. Nabi selama di Mekah belum diperintahkan untuk membebaskan para pemeluk Islam dari penindasan dan gangguan kaum kafir dengan cara pengerahan kekuatan fisik. Sebab kondisi objektif Nabi dan para pengikutnya belum memungkinkan untuk melakukan perlawanan bersenjata. Sedangkan pada konteks ayat-ayat Madinah, Nabi berupaya membangun masyarakat yang ideal dengan salah satunya kuat dalam perekonomian. Ayat-ayat Madaniyah tentang harta telah membahas mengenai pengelolahan harta dan fungsi harta yang sesuai syariat. Pada fase Madinah ini juga kekuatan Nabi dan kaum muslimin sudah dapat diandalkan untuk melakukan perlawanan, maka Allah memerintahkan untuk melakukan agresi militer kepada kaum kafir. Upaya yang dilakukan Nabi dalam melawan penindasan dan keangkuhan kaum kafir bukan lagi bersabar atau menghindar seperti pada konteks Makkah, melainkan sudah dapat melawan dengan mengerahkan kekuatan bersenjata.
Graphology, the study of handwriting, has been used to interpret an individual's character and personality. This study examined the application of graphology in assessing the communication and social interaction abilities of deaf people. Deaf individuals face challenges in building social relationships and communicating with others because of their hearing impairment and reliance on nonverbal communication techniques such as sign language. Previous research has explored the potential of graphology in diagnosing attention deficit hyperactivity disorder (ADHD) and mental retardation as well as in revealing the psychological aspects of historical figures. However, few studies have investigated the application of graphology in assessing the counseling needs of deaf individuals. This study employed a qualitative approach to analyze the handwriting samples of deaf participants using graphological techniques. The findings revealed that intensifying and reducing signs in the handwriting of deaf individuals influenced their communication and social interaction abilities. This study highlights the potential of graphology as an alternative assessment tool for understanding the characteristics and conditions of deaf individuals, without relying on oral communication. These results contribute to the field of counseling by providing insights for assessors, such as psychologists and counselors, to develop appropriate interventions and approaches tailored to the unique needs of deaf individuals. Further research is recommended to explore the effectiveness of graphology-based interventions in enhancing communication and social interaction skills of deaf individuals.
Abstract
Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two
İslam’ın ahlakî ve sosyal yönü hem fert hem de topluma dair düzenlemeleri gerekli kılmıştır. İslam’ın sosyal ve ekonomik hukuk kurallarını ihtiva etmesi ahlakî öğretilerden oluşan bir din olmasına mani olmadığı gibi ağırlıklı olarak ahlakî ve manevî öğretilerden müteşekkil olması da muamelat, münakehât ve iktisada dair ilke ve prensipleri vaz‘ etmesine engel değildir. Ancak bazı oryantalistlerin öncülük ettiği “Kur’ân’ın diğer semavî kitaplarla mukayesesine” dayalı olarak ortaya çıkan fikirler neticesinde söz konusu kutsal kitaplara uygulanan yöntemlerin Kur’ân’a da uygulanması kapsamında İslam hukukunu da ilgilendiren “tarihselcilik” gibi kavramlar tartışılmıştır. “Tarihe mal olmuş hususların bilgisi” yönüyle tarihselciliğin meşruiyet kazanması için disiplin içi bazı gelişme ve uygulamalara vurgu yapılmıştır. Oysa Kur’ân’a özgü bir kavram olarak te’vilin değerlendirilmesi durumunda İslam âleminde tarihselcilik gibi bünyeye yabancı kavramların zemin bulması zordur. Bu bağlamda te’vil ile tarihselciliğin mahiyet, kapsam ve amaç gibi açılardan değerlendirilmesi gerekmektedir. Ayrıca evrensellik iddiası olan İslam hukukunda içtihadın aklî bir yöntemi olarak te’vilin nasların anlaşılması, uygulanması ve güncellenmesindeki rolü aynı zamanda tarihselciliğe yol açan zemini de ortadan kaldırabileceği görülmektedir
Memlükler döneminin büyük tarihçilerinden kabul edilen Makrîzî, Ehl-i beyt ve Hz. Ali evladı taraftarlığının yanı sıra Arap asabiyesine düşkünlüğü ve muhalif tavrıyla da tanınmaktadır. Tarihin çeşitli alanlarında eserler kaleme alan Makrîzî, bunlar arasında yer alan Kitâbü’s-Sülûk’te Abbâsî Devleti’ni de ana hatlarıyla ele almıştır. Onun buradaki tespit ve yorumları, bu devletin tarihine dair farklı bir bakışı da yansıttığından ele alınmaya değerdir. Zira Makrîzî, Abbâsî Devleti yıkıldıktan sonra bu hanedana mensup bazı kişilerin Mısır’a getirtilerek halife ilan edildiği ve toplumla ulemanın onlara büyük hürmet ve teveccüh gösterdiği bir vasatta umumun görüşlerinin dışına çıkarak Abbâsîler’i tenkit etme cesaretini gösteren ilginç bir tarihçidir. Bu çalışmada, öncelikle Makrîzî’nin hayatı, kişiliği ve tarihçiliğine temas edilmiştir. Ulema ailesine mensup olması, aldığı iyi eğitim ve tarihçilik konusundaki müktesebatı özellikle vurgulanmıştır. Yine çalışmaya konu edilen kısmın yer aldığı Kitâbü’s-Sülûk de ana hatlarıyla tanıtılmıştır. Ardından eserin Abbâsîlerle ilgili kısmı ayrıntılı bir şekilde değerlendirilmiş ve müellifin diğer risale ve biyografi eserlerinde verdiği malumatla zenginleştirilmiştir.
So far, the rapid development of Islamic banking has not been supported by competent resources according to Islamic principles. The resources contained in Islamic banking so far have been a shift from conventional banking, resulting in the incompetence of these resources in Islamic banking. This study aims to analyze the optimization of human resource management in Islamic banking following Islamic principles. The method in this research is descriptive analysis with a qualitative approach. The analysis uses deductive and inductive techniques from various published literature. The results of the study show that human resources in Islamic banking are not yet optimal. The development and development of available resources must align with the position, training, and development of attitudes and managerial skills instilled with Islamic financial and ethical principles. Islamic banking must cooperate with universities in the coaching process to absorb potential resources with added value and have Islamic-based competencies.
Illicit trafficking and narcotics abuse cause many victims and social problems. In implementing legal protection policies, the National Narcotics Agency (BNN) of Banyumas Regency undertakes rehabilitation efforts for narcotics abuse by collaborating with the Nurul Hikmah Islamic Boarding School in Cilongok. This study aims to analyze the form of legal protection for narcotics abusers in the Banyumas district, and the rehabilitation process for narcotics abusers based on Islamic boarding schools at Nurul Hikmah Islamic Boarding School, Cilongok Banyumas. This research is a type of empirical normative research. This study found that the BNN provides legal protection for narcotics abuse by placing them in institutions or rehabilitation centers. Based on the theory of victim protection, the steps and actions taken by the Banyumas Regency BNN are correct, namely separating the criminal offender (narcotics trafficker) from the victim (addicts and victims of narcotics abuse). In terms of carrying out rehabilitation, BNN Banyumas Regency has collaborated with the Nurul Hikmah Islamic Boarding School in Cilongok. The rehabilitation process at Nurul Hikmah Islamic Boarding School in Cilongok is an indicator that the government has carried out its obligations (in accordance with the UU No. 35/2009 about: Narcotics) in carrying out legal protection for victims of narcotics abuse in the form of pesantren-based social rehabilitation so that they can return to live a good life according to religious rules and principles.
This study examines the interpretation of the ulama of Indonesia regarding kalimatun saw‘ which as recited in QS. li ‘Imrn verse 64. The method of this study is qualitative research that produces descriptive data in the form of conclusions delivered verbally by thematic methods. The author explains the meaning of kalimatun saw‘ and its interpretation according to the ulama of Indonesia which in this case focused on four ulama. They are Syaikh Nawawi al Bantani in Tafsir Marh Labd, Hasbi ash-Shiddieqy in Tafsir Al-Qur’anul Majid an-Nuur, Buya Hamka in Tafsir Al-Azhar, and M. Quraish Shihab in Tafsir al-Misbh. The analysis was done in order to infer the meaning of kalimatun saw‘ in general. The conclusion of this study is the meaning of kalimatun saw‘ is the same, fair, balanced and there is no dispute in it. The phrase forbids humans to worship other than Allah, not to associate partners with anything, and not making other humans as God.
Islam does not totally reject values and eculture that preceeded over it or previously existed in a given society when it came later to that society. In contrast, Islam gives high respect to local tradition. The presence of Islam actually improves the living order and and good of local culture by means of accomodation, as this is promoted by “Islam Nusantara”. The contiguity of Islam and local traditions can be seen in various ways across Indonesia. This article examines such encounter of Islam and local tradition in the Hinterland Malay of West Kalimantan. This study explores and identifes local practices where Islam and local values are blended. This study shows that the tradition of Pantang Larang, Perladangan (buma), Berobat Kampung, and Tepung Tawar reflect unique relationship between Islam and local tradition where these two elements are mutually integrated. Islam does not change such traditions but reshape them. The Islamic propagation (dakwah) is not carried out by erasing local tradition but by integrating itself into the traditions, making a strong structure of mutually-enforcing religion and tradition.
As far as literary representations of the Islamic Republic of Iran in the West are concerned, according to Farzaneh Milani, Betty Mahmoody’s best-selling Not Without My Daughter (1987) remains “the most popular book ever published in the U.S. about Iran.” Nevertheless, the book’s unprecedented popularity notwithstanding, it has garnered scant critical attention. Hence, as the first major literary analysis of the text, this paper sets out to illustrate how Mahmoody’s “memoir” functions within the paradigm of the well-established literary tradition of American captivity narratives. In so doing, it demonstrates how the text constitutes a site wherein the three subgenres of captivity narratives – as a religious pilgrimage, a propagandistic tract, and a sensational shocker – converge. It also analyzes the conceptualization of captivity as a condition that transcends the boundaries of the spatial and the physical. Furthermore, analysis of the text reveals how the book’s production and reception were conditioned not only by its construction within the parameters of American captivity narratives, but also by what came to be known in the West as the “Iran Hostage Crisis.” Finally, the production and reception of Not Without My Daughter is critiqued as a testament to the protean nature of American captivity narratives and the genre’s malleability, which allow it to be rehashed and reformulated to align with the dominant sociopolitical zeitgeist at the time of production. Twenty years before Sen. John McCain (R-AZ) would sing, “Bomb, bomb, bomb, bomb, bomb Iran,” to the old Beach Boys tune “Barbara Ann,” the idea was proposed in the most popular book ever published in the US about Iran.
Surabaya sebagai kota metropolis kedua di Indonesia, isu terkait tenaga kerja informal khususnya pedagang kaki lima merupakan salah satu isu abadi yang sangat kompleks untuk diselesaikan. Satu hal yang perlu digarisbawahi adalah PKL menjadi salah satu solusi alternatif dalam mengurangi angka pengangguran di Surabaya sebagai kota urban. Sehingga wajar saja kalau PKL layak mendapatkan jamsostek (jaminan sosial ketenagakerjaan), mengingat tempat kerjanya yang rentan kecelakaan kerja dan jaminan hari tua untuk keluarga mereka. Sementara UU SJSN dan jamsostek maupun UU pelaksana lainnya belum secara signifikan menganggarkan untuk mereka. Sehingga perlu segera diadakan skim coverage baru yang diinisiasi oleh lembaga non pemerintah untuk jamsostek PKL. Melalui Lembaga keuangan mikro syariah (LKMS) dengan karakter inklusifitasnya, maka salah satunya BMT mengadakan skim pembiayaan mikrotakaful untuk tenaga kerja informal, khususnya PKL dalam rangka coverage kecelakaan kerja dan jaminan hari tua. Dengan menggunakan metode penelitian PAR (Partisipation Action Research) dengan PKL-PKL di sentra PKL yang sudah disediakan oleh Pemkot Surabaya maupun yang masih liar, dan dari pihak LKMS. Sehingga diharapkan dari penelitian ini mampu menjadi new inside dalam Islamic Economic science dan menjadi solusi alternatif mewujudkan kesejahteraan umat.
Yahudi kutsal kitabı Tanah’ın standart metin haline getirilmesi süreç içerisinde gerçekleşmiştir. Erken dönem Yahudi kaynaklarında Tanah’ın içeriğiyle ilgili farklı görüşler geçmektedir. Yahudilikte kanon meselesi asırlar boyunca tartışma konusu olmamıştır. XIX. yüzyıldan itibaren kanonizasyonun ne zaman gerçekleştiği konusunda farklı görüşler dile getirilmiştir. Bir kitabın kanonik listeye alınması sırasında rabbiler tarafından dile getirilen söylemlerde dinî, mezhepsel ve asabiyetçi kaygıların hâkim olduğu görülmektedir. Bu çalışmanın amacı erken dönem Yahudi kaynaklarda Tanah’ın standart metni ve rabbilerin kanon algısı meselelerini tanıtmak, XIX -XX. yüzyıla ait kanonizasyonla ilgili görüşleri sunmaktır. Sonuç kısmında kanonizasyonla ilgili kanaatimiz beyan edilmiştir.
Alquran adalah kitab suci bagi umat Islam, kitab suci terakhir yang merangkum kitab suci sebelumnya, berisi nilai sejarah pedoman hidup, diturunkan kepada nabi Muhammad Saw melalui malaikat Jibril a.s untuk kepentingan seluruh alam. Yang paling prinsip dan mutlak tentang pengertian Alquran adalah bahwa Alquran itu wahyu yang menjadi petunjuk dan pedoman bagi manusia yang beriman dan bertakwa kepada Allah Swt. Pendidikan kitab suci Alquran dan mempelajarinya mempunyai tujuan yang sangat penting diantaranya agar segala sesuatu yang dilakukan harus selalu berdasarkan bimbingan Alquran sebagai sumber rujukan utama dalam kehidupan orang yang beriman. Karena hal itu, maka Alquran perlu dipelajari, dibaca, dipahami dan dihayati serta diamalkan dalam kehidupan sehari-hari.
Kata Kunci: Metode Pembelajaran Alquran