Doni Sriwahyudi, Neng Kurniawati, Cep Ramdan Hidayat
One of the processes of learning the Koran is by memorizing it, the talqin method is one solution to enable blind students to memorize the Koran. The formulation of the problem of this research is: 1) How is the implementation of the talqin method for blind students in memorizing the Al-Quran at the Qurani Generation Disability Islamic Boarding School, 2) What are the supporting factors and obstacles to implementing the talqin method for blind students at the Qurani Generation Disability Islamic Boarding School, 3) What are the results or impacts of applying the talqin method in memorizing the Al-Quran for blind students at the Qurani Generation Islamic Boarding School with Disabilities. This type of research is a qualitative type of research, the data collection method uses: 1) Observation, 2) Interview, 3) Documentation. The results of this research show that the implementation of the talqin method in memorizing disabled students at the Qurani Generation Islamic Boarding School with Disabilities, the process begins with a tahfizh teacher modeling reading with certain systematics and repetitions, then the students follow it until they produce reading or memorization as exemplified. Supporting factors for applying the talqin method in developing the memorization of blind students: a) Media and Talqin Method, b) Muhafidz (Teacher), c) Role of Students, d) Role of Accompanying Teachers and Parents, e) Reweads. The constraining factors are facilities and infrastructure. The impact of implementing the talqin method in fostering student memorization at the Qurani Generation Disability Islamic Boarding School is that it makes it easier for blind students to memorize the Qur'an, especially for students who cannot read or use the Braille Al-Quran.
Islam mengajarkan manusia untuk memuliakan seorang ibu. Dalam menjalani peran sebagai seorang Ibu, perempuan menghadapi berbagai tantangan. Perjuangan seorang Ibu untuk menjadi ibu yang ideal terlihat dalam scene-scene yang ada di dalam film Ali dan Ratu-Ratu Queens. Representasi peran ibu dilihat dengan menggunakan teori representasi melalui pemaknaan terhadap scene-scene yang menyoroti tokoh Ibu. Pendekatan yang digunakan pada penelitian ini adalah kualitatif dengan menggunakan teori representasi Stuart Hall. Adapun dari segi teknik pengumpulan data menggunakan observasi, dan dokumentasi. Dari hasil penelitian ini maka dapat disimpulkan makna dari peran ibu dalam film Ali dan Ratu-Ratu Queens adalah sebagai pendidik, sebagai sahabat, sebagai pelindung, dan sebagai panutan. Peran-peran tersebut merupakan bagian dari model komunikasi intrapersonal seorang ibu kepada anaknya. Penelitian ini menjadi penting untuk dilakukan karena film merupakan salah satu media dakwah. Meskipun film ini bukan merupakan film dengan tema religius, tetapi film ini memiliki makna yang sangat tajam dalam merepresentasikan komunikasi Ibu dan anak untuk menggambarkan peran Ibu yang ideal dalam Islam
Anti-Semitism in M. Quraish Shihab's Interpretation of verses about Jews in Tafsir al-Misbah
This article aims to analyze more deeply the issue of anti-Semitism in the interpretation of the Qur'an Quraish Shibah. Seeing the growing movement of adherents of the Jewish religion in Indonesia and the emergence of a survey from the Wahid Foundation that Indonesian Muslims do not like Judaism, it is necessary to have an in-depth study regarding the interpretation of Indonesian figures towards Jewish verses in the Koran. Quraish Shihab apart from being an intellectual figure in Indonesia who has a complete commentary of 30 chapters, he is also one of Indonesia's political figures. Quraish Shihab's interpretation of Judaism needs to be explored to track and analyze more deeply whether there are elements of anti-Semitism in his interpretation, seeing that he is one of the intellectual and political figures of Indonesian Muslims. To reveal the interpretation of Quraish Shihab, the descriptive-analytical method is the guideline in this article. After carrying out the analysis, it was found that Tafsir al-Misbah still has a strong impression of anti-Semitism, although it does not apply equally to all adherents of the Jewish religion. Regarding the characteristics revealed by Quraish in describing the Jews, namely: often playing against each other, jealous, and often committing lies, and aspiring for Muslims to embrace Judaism
The Shiites of Iran, in time of Imam Hassan Askari (PBUH), raised their religious questions through the letters by the agents of that holiness due to the long distance. Some of the questions raised in these letters are of significant significations concerning the historical trend of thought and jurisprudence of Shia which should be considered in the discussions on the history of civilization of Shiites.The present research has organized these letters based on the geographical areas and the name of narrators and it has endeavored to answer this question on the role of various areas of Iran in this regard as well as the reasons of writing these letters and what their content were. The result of this research illustrates a direct relationship between the population of Shia and the number of letters and it clarifies that the main subject of letters has been related to the jurisprudential, theological and social issues and among the cities of Iran, most of these letters has been written by the individuals in Qom.
el-En‘âm sûresi 6/38. âyette “Biz kitapta hiçbir şeyi eksik bırakmadık.” buyurulduğu gibi aynı sûrenin 59. âyetinde “Yaş ve kuru ne varsa hepsi apaçık bir kitapta yazılmıştır.” buyurulmaktadır. en-Nahl 16/44 ve 89. âyetlerde de kitabın Hz. Peygamber’e, insanlara kendilerine indirilen her şeyi açıklamak için indirildiği ifade edilmektedir. Bu manada Kur’an’da daha başka âyetler de vardır. Bu ve benzeri âyetlerden hareketle kimilerine göre Kur’an; kendinden evvelkilerin ve kıyamete kadar gelecek olan sonrakilerin her türlü bilgisini, bütün ilimleri ve hatta bir kinaye ifadesi olarak devesinin yularını kaybeden kimsenin onu bile Kur’an’da bulabileceği külli bir bilgi kaynağıdır. Bunun aksine kimilerine göre ise insanın hidâyeti, dünya ve ahiret mutluluğu için gönderilmiş olan Kur’an’da her şeyi aramak abestir ve onda onun hedefleri doğrultusundaki şeyleri aramak gerekir. Buradan hareketle makalede Kur’an’da her şeyin bilgisinin bulunduğu tezinin Türkçe ve Arapça internet sitelerindeki içeriğine odaklanılmış, söz konusu platformlarda Kur’an’ın nasıl bir bilgi kaynağı olarak resmedildiği, anlaşılmaya çalışılmıştır. Bu yapılırken günümüzün popüler ve bilgiye kolay erişim platformlarından Google’a Kur’an’da her şey var mı yazılarak arama yapılmış, tekrara düşmeden, yazılı ve görsel, ilk beş sıradaki içerik, çalışmaya aktarılmıştır. Bunlar içerisinde en çok okunan internet sitelerinden hareketle bir değerlendirme yapılmış ve genel kanaatin Kur’an’da her şeyin bulunduğu yönünde olduğu görülmüştür. İçerik üreticileri, böyle bir şeyin nasıl mümkün olduğu sorusuna genellikle benzetme yoluyla cevap vermiş, bunu, bir ağacın bütün bilgilerinin bir çekirdekte saklı olduğu, yüklü miktardaki pamuk balyasının sıkıştırıldığında hacimce çok az yer kapladığı veya günümüz insanının kolay anlayacağı bir benzetmeyle küçücük hafıza kartlarına çok büyük miktarlardaki bilgilerin sıkıştırılabilmesiyle açıklamışlardır. Bunu ispat sadedinde yer verdikleri Kur’an’da Tarih, Kur’an’da Teknoloji, Kur’an’da Astronomi ve Kur’an’da Matematik, bu içeriklerdeki başlıklardan sadece bir kaçıdır. Yine bu düşüncedekilere göre Kur’an’ın sırlı olduğu ve ancak ilimde derinleşmiş, belli yetkinlikteki kimselerin vakti geldiğinde o sırrı keşfedebileceği de konuyu açıklamanın bir başka izah şekli olmuştur. Buna mukabil, az da olsa Kur’an’da her şeyin bilgisinin olamayacağını dile getirenler de vardır. Kitapta hiçbir şeyin eksik bırakılmadığı, yaş ve kuru ne varsa hepsinin kitâb-ı mübîn’de olduğunu belirten âyetlere rağmen bu görüştekilerin konuyu nasıl izah ettiği önemlidir. Örneğin; kitâb kavramı, Kur’an’ın bütünü dikkate alındığında vücûhâtı olan kelimelerdendir. Çünkü Kur’an’ın muhtelif yerlerinde bu kelime, Kur’an, levh-i mahfûz, yazılmış/farz kılınmış ve amel defteri anlamlarında kullanılmıştır. Ayrıca –Kur’an kastedilmiş olsa bile- buralardaki lafzın umum sîgasıyla gelmesi, her şeyin bilgisinin Kur’an’da olduğu anlamında değil, hidâyet konusunda veya Kur’an’ın hedefleri doğrultusundaki şeylerin onda bulunabileceği anlamında kelâm-ı örfî olduğu belirtilmiştir. Nitekim Kur’an’da bunun başka örnekleri de vardır. Bağlam dikkate alındığında ilgili âyetlerde, kitâb-ı mübînden kastın Kur’an olduğuna dair sarahaten veya zımnen herhangi bir karine bulunmamaktadır. Bu yüzden ilk dönem müfessirler ve daha sonraki tefsir otoriteleri, bu ifadeyi Kur’an değil, levh-i mahfûz olarak anlamışlardır. İlginçtir ki site içerik üreticilerinden bazıları, müfessirlerin bu görüşlerini, yazılı veya sözlü ifade etmiş olsalar bile yine de kitâb-ı mübînden kastın Kur’an olduğunu, levh-i mahfûz tercihininse izaha muhtaç bulunduğunu iddia edebilmişlerdir. Sonuç olarak Kur’an’da bütün bilgilerin bulunduğunu iddia edenlerin aslında söz konusu âyetleri lafzi olarak anladıkları anlaşılmaktadır. Şayet Kur’an’da her şey varsa başka herhangi bir şeye ihtiyaç duymaksızın Kur’an’ın bize yeteceği, bu önermenin zorunlu sonucu olmaktadır. Görüşlerine yer verilenler arasında akla ve yönteme vurgu yaptığı halde onların bu konuda metodu bir kenara bırakması, kanaatimizce önemli bir tezattır. Bu ise popüler bilgi kaynağı olan internetten Kur’an’ın epistemik değeri hakkında sağlıklı bilgi edinebilmeyi ve sıradan insanın bu konuda zihninin berraklaşmasını bir hayli güçleştirmektedir.
İletişim teknolojileri; dini yayma, daha fazla kişiyle buluşturma, dinî bilgilere, kaynaklara erişim ve dinî kimliği yansıtma gibi motivasyonlarla bir araya geldiğinde dindarlık ile iletişim teknolojileri arasında etkileşimlerin doğması kaçınılmazdır. Buna bağlı olarak dindarlığı tanımlarken özellikle son dönemlerde iletişim disiplininin kavramlarına yönelim bulunduğunu söylemek mümkündür: ‘Medya dindarlığı’, ‘prime-time dindarlığı’; ‘sanal dindarlık’, ‘sosyal medya dindarlığı’, ‘sanal cemaat dindarlığı’, ‘selfie-dindarlığı’, ‘tekno-dindarlık’, ‘dijitalleşen dindarlık’, ‘dijital dindarlık’, ‘kes-yapıştır dindarlığı’, ‘çevrim içi dindarlık’ bunlar arasında değerlendirilebilir. Bu kavramlar dindarlığın iletişim teknolojilerine bağlı olarak şekillendiği, dönüştüğü iması içermekte ve bir tipoloji oluşturmaktan ziyade dijitalleşme sürecinin günümüzdeki yansımalarını dindarlık bağlamında ele almaktadır. Dijitalleşmenin başladığı süreç, dünyanın postmodernizmle açıklandığı döneme denk gelmekte, iletişim araçlarının postmodern dünyadaki etkinliğine odaklanan yaklaşımlar bulunmaktadır. Bu bakımdan dijitalleşme, postmodernizm ve dindarlık arasındaki ilişki, bu çalışmanın konusunu oluşturmaktadır. Çalışmada Weber’in “ideal tipler” yöntemi kullanılacaktır. Bu yöntemle dijitalleşme, postmodernizm ve dindarlık arasındaki ilişki, literatürde yer alan muhtelif kaynaklardan yararlanılarak ‘hibrit dindarlık’ kavramıyla açıklanacaktır. Hibrit dindarlık, dijital mecralara uyumlu bir dindarlık formu olarak tanımlanacaktır.
Abdul Gafur, Nurhasan Nurhasan, Endang Switri
et al.
The focus of this research is to analyze how the implementation of Islamic Religious Education learning in the Technical Implementation Unit, Personality Development Course Sriwijaya University during the Covid-19 pandemic. This is because this pandemic condition requires educators to find the right formulation in learning process of Islamic religious education. The learning process used at this time is the online method, which has both positive and negative impacts. In the actualization of its implementation there are obstacles from both students and educators. The purpose of this study was to find out how the stages of implementing Islamic Religious Education learning consisting of Planning, Organizing, Actuating and Controlling/Evaluating, as well as to find out the obstacles of its implementation. The method used in this research is a qualitative research method. Where the data were collected through observation, interviews and documentation. The results showed that the learning activity was in accordance with the application of Islamic Religious Education learning management principles during the Covid-19 period. Nevertheless, the facilities needed in the online learning process still need improvement, such as the use of content in E-Learning and the use of B3. The problems encountered were sometimes caused by a lack of internet signal. The level of technological readiness from this research is expected to be able to answer the challenges of lecturers at Sriwijaya University in particular and in general in the world of other education.
Literary works have been believed to be media to spread ideas or ideology. This paper seeks to examine the images of women before Indonesia’s Reformation Era as reflected in Ahmad Tohari's Bekisar Merah and after the Reformation Era as reflected in Ayu Utami's Saman. By employing qualitative modes of inquiry and theories in the sociology of literature, this study has shown that images of women before and after Indonesia’s Reformation Era were depicted differently. Before Indonesia’s Reformation Era, the image of women tended to be submissive in dealing with the socio-political dynamics, while after the Reformation Era in 1998, they were depicted as progressive and even rebellious. However, it is also important to notice that this difference indicated the writers' political and ideological preference in describing the women’s position in Indonesian society in their era. The findings of this study support Gramsci's idea about ideological or cultural hegemony presented by literary work.
Salah satu teori kritik hadis yang dikembangkan oleh kaum orientalis yang sangat terkenal hingga saat ini adalah Teori Common Link (CL) dan Projecting Back. Teori Projecting Back merupakan sebuah teori yang diajukan Schacht tentang adanya rekonstruksi sanad yang dilakukan generasi tabi’ al-tabi’in yaitu dengan memproyeksikan pendapat-pendapat kepada tokoh-tokoh di belakang hingga sampai kepada Nabi saw. Sedangkan Teori Common link (CL) merupakan teori yang menganggap bahwa rawi tertua dalam jaringan isnad merupakan tokoh sumber penyebaran jalur-jalur periwayatan yang ada dan rawi tersebut bukan merupakan figur abad pertama hijriyah. Menurut Schacht, keberadaan CL dalam rantai periwayatan mengindikasikan bahwa hadis itu berasal dari masa tokoh tersebut. Kedua teori itu merupakan metode kritik hadis yang membantah historisitas dan otentisitas hadis yang diajukan Schacht dan dikembangkan oleh Juynboll berdasarkan prinsip tidak diterimanya klaim kesejarahan jalur periwayatan tunggal (single strand), yaitu jalur tunggal dari CL ke periwayat termuda (kolektor) maupun jalur tunggal dari CL ke Nabi.
Abstract
One of the theories of criticism of hadith developed by orientalists which is very famous until today is the theory of Common Link (CL) and the theory of Projecting Back. The Projecting Back Theory is a theory by Schacht that proposes on the reconstruction of sanad by the tabi 'al-tabi'in generation by projecting the opinions to the figures in the back up and then to the Prophet. While the Theory of Common Link (CL) is a theory which assumes that the oldest rawi in isnad chains is the source of the spread of narrative pathways that existed and the rawi is not a figure of the first century hijriyah. According to Schacht, the existence of CL in the chain of transmission indicates that the hadith was originated from that period. Both theories are methods of hadith criticism by Schacht which deny the historicity and authenticity of hadith and then developed further by Juynboll based on the principle of non-acceptance of historical claim through the single strand, namely the single path from CL to the youngest narrator (collector) or the single path of the CL to the Prophet.
Keywords: authenticity, hadith, common link, projecting back
Abstract: Early childhood education management aims to make the organization’s management work well. One of the indicators of good early childhood education management is to provide effective services for early childhood education. The things above greatly affect the performance of early childhood education services. In its development, pragmatic aspects such as competition, institutional imaging and the like, became the decisive factors in the management of early childhood education institutions. As a result, many early childhood educational institutions no longer function in accordance with their objectives.
In early childhood education management has a service orientation in the form of health and nutrition services, growth, intelligence and psychological services, social services and attitudes (Emotional), religious services and spiritualization. It aims at early childhood to have learning experience, optimal developing brain, healthy physical growth, and positive psychosocial development. The substance of early childhood education management includes: the competence of educators, the pattern of coaching, development, and dismissal of educators and education as well as human resource management.
Keywords: Education management, early age
Abstrak: Manajemen pendidikan anak usia dini bertujuan agar penggelolaan lembaga dapat berlangsung dengan baik. Salah satu indikator manajemen pendidikan anak usia dini yang baik adalah dapat memberikan pelayanan yang efektif bagi pendidikan anak usia dini. Halhal tersebut diatas sangat mempengaruhi kinerja pelayanan pendidikan anak usia dini. Dalam perkembangannya, aspek-aspek pragmatis seperti persaingan, pencitraan lembaga dan sejenisnya, menjadi faktor-faktor penentu dalam manajemen lembaga pendidikan anak usia dini. Akibatnya, banyak lembaga pendidikan anak usia dini tidak lagi berfungsi sesuai dengan tujuan pendiriannya.
Dalam manajemen pendidikan anak usia dini mempunyai orientasi layanan berupa layanan kesehatan dan gizi, pertumbuhan, layanan kecerdasan dan psikologis, layanan sosial dan sikap (Emosional), layanan keagamaan dan spiritualisasi. Hal ini bertujuan agar anak usia dini memiliki pengalaman belajar, otak berkembang optimal, pertumbuhan fisik sehat, dan perkembangan psikososial positif. Substansi manajemen pendidikan anak usia dini meliputi : kompetensi pendidik, pola pembinaan, pengembangan, dan pemberhentian tenaga pendidik dan kependidikan serta manajemen sumber daya manusia.
Kata Kunci: Manajemen pendidikan, usia dini
The spread of Islam in the Archipelago especially in Sabah has produced two forms of interactions which are Islamization and sincretizing. Islamization process that occured subtly and gradually at that time caused Bajau community easy to accept Islam without being forced. However, there are some practices of Bajau community that closely linked to the animism belief still being practiced to produced a process of syncretism. The objective of this article is to introduce Islamic methods by suggesting guidelines or legislation parameter in interacting with syncretism in traditions of Bajau community in Sabah. In facing syncretism between the traditional practices of Bajau with the teaching of Islam, there are at least three Islamic approaches towards the developed culture among Bajau community which are to accept, modify or reject. Therefore, an appropriate method of Islamic law need to prevail to handle the phenomenon in ensuring the balance between idealism contained in Islamic law with the reality of its implemantation in Bajau community. The study found that there are many symptoms of syncretism occured in tradition and culture of Bajau community which are difficult to know whether it is a genuine Islamic teachings or a relic of pre-Islamic tradition.
An Islamic broadcasting and comunication study is one of the oldest programs in
STAIN Curup. As the oldest Program, Many challenged have been faced by it. One
thing became an urgent is organization culture which is influenced by the culture of
communication strategies in Prodi KPI. For thet matter, the problem of communication
strategy becomes very essential considering that communication strategy also have an
impact on job satisfactions of individuals who take shelter under the
organization/institution. There are two things might be cause people are nort satisfied
with this job. Firstly, because incase the person does not get the information needed to
perform their jobs. Secondly, the relationship with partner in jobs does not run well ot in
other words job satisfication is related to communication problems.
Recent monetary crises have brought back the interest of scholars especially Muslim scholars to re-evaluate the current fiat monetary system. A group of Muslim economists believe that the source of problems is a form of fiat money. However, a larger group of Muslim economists prefer to set fiat money according to the rules of Sharia. This paper attempts to discuss the opinion of these two groups, so then offers the concept of money in Islam. The first group argue that the fiat money creates a seigniorage which is the cause of inflation, inequity of wealth distribution and monetary and financial crisis. Fiat money is also the soul of banking fractional reserve system which leads to the problem of inflation, business cycles and injustice distribution of wealth. Lastly, fiat money sytem with interest result in an inflationary economy. Besides these three, there is a belief that the money according to Islam must be commodity money. The second group counter that the strict rules for monetary management is proved to minimize the use of seigniorage so that inflation can be controlled. In fact, the fiat money and fractional reserve system support economic expansion so that the community can enjoy the economic growth. Furthermore, the business cycle is not just happening on a fiat money system but also a part of the commodity money system. Indeed, money in Islam must be a commodity is not agreed by the majority of fiqh scholars. However, in the context of international currency, the issue of injustice and the causes of the crisis becomes challenging issue. The first group propose to change international currency to commodity money, while the second group offers a monetary union as in the case of Europe. Finally, the concept of money is not about the form of money, but rather whether the money can be a just medium of exchange and measure of value for the goods and services.
Islam. Bahai Faith. Theosophy, etc., Economic theory. Demography
Language in an advertisement has two functions. The first is language as a means of communication and the
second is language as a means of forming social reality. The first function deals with its use as a source of information, while
the second deals with its use as a creative art in engineering expected world or condition. As a source of information, the
language becomes a means of delivering true information about a certain product being advertised to people. It describes
all the details of the product, such as the use, advantages, and ease. This is intended to make consumers know well about
the product and decide t buy it. As a means of forming social reality, the language in advertisement is used to create an
image about the product for the consumers. This process of building image represents in making association between the
product and life style, social class, and symbols of modernity.
This said that man is a social animal so social contract is important to live together. The social contract theory is one of the most dominant and impressive political theory. Islam has given a unique and complete social and political system with a concept of 'Khilafat" (Caliphate), based on the Qur'an and Sunnah. The Muslim philosophers paid a remarkable contribution regarding social and political contract to solve the problems time by time in the light of Qur'an and Sunnah, such as Al Farabi, Ibn Khaldoon etc.
This article discusses the concept of ijtihâd (legal reasoning) and the typology of legal thought of ‘Abd al-Halîm Mahmûd. According to Mahmûd, ijtihad is devoting all abilities of a mujtahid to arrive at the essence and substance of a problem intended by the Prophet Muhammad. This definition is supported by the division of ijtihâd into two: ijtihâd istinbâtî, the object of which is the texts of the Qur’ân or the Sunnah, and ijtihâd tatbîqî, the object of which is legal problems of the time. Mahmud maintains that a mujtahid should meet certain qualifications such as the abilities of understanding Arabic language, memorizing the Qur’ân, understanding asbâb al-nuzûl (causes of revelation), memorizing the Traditions of the Prophet related to legal matters, and the brilliance in making legal reasoning and conclusions. Mahmûd belongs to moderate group that agrees with the formalization of private laws, while public laws in his view serve only as materials for national laws. Mahmûd also gives an emphasis on the integration between nass (text) and maqâsid al-sharî‘ah (the objectives of law).