This study is motivated by the importance of understanding faith (iman) in Islam not merely as an inner belief, but as a reality that must be reflected in concrete behavior. Numerous hadiths of the Prophet Muhammad SAW emphasize that the perfection of faith is closely related to moral conduct and social behavior. This research aims to analyze the concept of the perfection of faith from the perspective of hadith and its implications for Muslim behavior. The study employs a qualitative method with a library research approach, focusing on the analysis of authentic hadiths related to faith and behavioral indicators. The findings reveal that the perfection of faith encompasses an integrated relationship between the dimensions of creed (aqidah), worship (ibadah), and morality (akhlaq), which are manifested in honesty, trustworthiness, guarding one’s speech, love for others, and good conduct toward neighbors and society. This study suggests that future research may extend this discussion through empirical investigations on the implementation of the values of perfected faith within educational settings and contemporary social life.
Rif’an Syafruddin, Hafiz Anshary, Wahyudin Wahyudin
et al.
The increasing influence of Salafi ideology in educational institutions, often brings textual interpretations of Islamic teachings, thus affecting the dynamics of religious diversity in a multicultural society. The main focus of this research is how transnational Salafi education affects the mindset, religious attitudes, and social relations between religious communities in Indonesia. This article aims to analyze transnational Salafi education and its impact on multireligious harmony in Indonesia. This study used a qualitative method with a literature study approach. Data was collected through searching sources from the internet, academic books, and scientific journals related to Salafi education and multireligious harmony. The analysis process was carried out thematically to identify patterns of influence of Salafi education on interreligious relations in Indonesia. The results of the study showed that transnational Salafi education tended to influence the exclusive mindset of some students, which could hinder interfaith communication. However, there were also Salafi educational institutions that have begun to adopt a moderate approach to teaching, thus contributing positively to social relations. This article emphasizes the importance of strengthening the value of inclusivity in the religious education curriculum to maintain harmony in the midst of Indonesia's diversity. This research provides new insights into the challenges and opportunities of Salafi education in building multireligious harmony in Indonesia.
This study aims to provide an overview and explain more clearly about interactive games as a learning medium in Early Childhood. This study uses a literature review research method, which is a research approach that involves the collection, analysis, and synthesis of various literature sources relevant to a particular topic. Applying the method by conducting an in-depth literature review to uncover interactive games as a learning medium in early childhood. The data used was obtained from various sources such as scientific articles, journals, and relevant books, which were accessed through the Google Scholar platform. The analysis was carried out by reviewing and interpreting the results of previous research on interactive games in the context of education. This method focuses on an in-depth exploration of how interactive games can form an optimal learning environment to hone thinking skills in early childhood. The results that have been done in four article manuscripts containing interactive games as a learning medium, the essence of the content of the four articles is really extraordinary because it clearly discusses the advantages and disadvantages of integral games in general as a learning medium. In particular, the difference lies in the explanation of the starting point, the importance of understanding or several stages that can be passed as a learning medium. Ultimately, however, it is up to readers, practitioners and researchers to carefully examine the characteristics of interactive games as a learning medium and make decisions about which interactive games should be chosen for the learning media process.
The aim of this research is a description of the character education development strategy at the selected sites which, among other things, has an influence on the indicators used, including the management strategy used, the process of empowering human resources (teachers), the existence of partnership participation, and the evaluation process of implementing programs. character building. This research uses a descriptive qualitative method which shows the results of the social situation in a comprehensive and in-depth manner based on analysis carried out by means of in-depth interviews with the sources used. The results of the research show that between the two sites (1) the strategy used in the character education process is preparation before implementing KBM and habituation to character education, (2) there are regular activities carried out to support the skills and professionalism of human resources (teachers), (3) Active collaborative participation among the school community (committee, parents/guardians, related agencies, and local residents), and (4) Periodic evaluation activities as material for improvement and development for the future regarding character education habits. Among the cross-site findings, there are differences between the two sites, namely (1) In site I, cooperative participation has not been carried out in a unified manner, in contrast to site II, there is awareness among related parties to advance the quality of character education, (2) other differences are in the determination of the parties involved. In the character education habituation process, site I empowers appropriate and competent parties to be involved in character education, unlike site II, there is implementation first followed by an evaluation, so that the results of the evaluation lead to decisions on the sustainability of the human resources (teachers) who carry out the education habituation. character, (3) the success of character education which is used by the parties (teachers) in site I, there is still a gap in self-awareness to develop themselves following training, and in site II there is a sense of interest in each teacher to participate in self-development.
The aim of this study is to evaluate the management of teachers’ spiritual competence in Surah Taha verses 9-47, through planning, organization, implementation, and control, from the prespective of Muhammad Ali Ash-Shabuni. The literature review was conducted using the libarry research method to obtain relevant data. The analysis showed that the planning and organization phase consists of five main parts, namely: 1) in verses 9-13, Allah SWT has chosen us, particulary the teachers, to carry on the message of Prophet Muhammad, just as Musa was selected as a prophet; 2) in verses 14-23, the text emphasizes the importance of worshipping Alalh SWT, believing in the Day of Judgment and accepting death as inevitable, acknowledging that all creations are the mercy of Allah SWT, and trusting only Him; 3) verses 24-36 underline the value of mutual cooperation and assistance when the need arises; 4) in verses 37-40, recall Allah’s blessings and favors, which inspire devotion and worship to Him; 5) subsequently, in verses 41-47, the teacher should prioritize ongoing learning. Verse 9 provides guidance fro implementation, while Surah Qaf verses 16-17 address control
Avicenna is a political philosopher with a coherent intellectual system. Utilizing this intellectual framework, he analyzed the issues prevalent in his society and subsequently prescribed an ideal order. The key question is: what type of state does his philosophical system deem efficient, and what mechanisms does he advocate for it? It is asserted that, in Avicenna's political philosophy, the state thrives on the governance of the just and prophetic leadership. On one hand, measures grounded in Sharia laws and civic participation are instituted to prevent societal members from the perils of deviation, oppression, and injustice, serving as a deterrent. On the other hand, moderation and equilibrium in society are established through the application of justice. This article employs a philosophical method, both probative and argumentative, to demonstrate Avicenna's intellectual prowess concerning the efficacy of government based on the tenets of his political philosophy. The research findings highlight that the efficiency of the state hinges on preventing corruption in society, the state, and the political system. Moreover, state effectiveness results from the implementation of strategic policies fostering justice and balance, along with the enforcement of laws that contribute to prosperity in both the present world and the hereafter. Lastly, the efficiency of the state is contingent upon contemporary management practices rooted in experiences, expert opinions, and current requirements.
Among scientists, works to invent a comprehensive religious concept for all human beings are still underway. In a literal sense, there are various constraints in formulating the concept of religion in order to be completely accepted by all circles. Some of which are obstacles related to the sacredness of religious meanings and constraints due to the inner feelings of the adherents. In accordance with religion's function, scientists agree that religion has a key role in constructively managing human life. By employing the literature study method, this article, therefore, seeks to explain the problems faced by scientists in the field of social studies in formulating the concept of religion, then present a solution in order to reinterpret the concept of religion by referring to the term “al-Islam” in the Quran which generates some elements applied as a foundation or the basis in explaining the concept of religion comprehensively. These attempts are considered to integrate between science and religion simultaneously and to shatter their domain of dichotomy.
Abstrak
Upaya perumusan konsep agama yang komprehensif bagi seluruh ummat manusia masih terus berlangsung dikalangan para ilmuwan. Secara terminologis, terdapat beragam kendala dalam merumuskan konsep agama agar dapat diterima sepenuhnya oleh seluruh kalangan. Beberapa diantaranya adalah kendala yang berhubungan dengan kesakralan makna agama dan kendala yang menyangkut perasaan bathiniyah dari para penganutnya. Sementara terkait fungsi dari agama, para ilmuwan sepakat jika agama memiliki peran penting dalam menata kehidupan manusia secara positif. Artikel ini, melalui metode kajian studi kepustakaan, berupaya untuk memaparkan problematika para ilmuwan sosial dalam merumuskan konsep agama, kemudian menawarkan solusi untuk dapat melakukan reinterpretasi konsep agama dengan merujuk pada term al-Islam dalam Alquran guna menghasilkan beberapa unsur yang dapat dijadikan fondasi atau landasan dasar dalam menjelaskan konsep agama secara komprehensif. Upaya tersebut sekaligus dapat mengintegrasikan antara sains dan agama sehingga menghilangkan domain dikotomis antara keduanya
Aini Latifa Zanil, Ali Akbar, Agus Firdaus Chandra
et al.
Artikel ini membahas mengenai filantropi dalam perspektif Al-Qur’an dan relevansinya terhadap kesejahteraan sosial. Permasalahan kesejahteraan seperti kemiskinan, pengangguran, kesenjangan dan konflik sosial merupakan masalah-masalah yang selalu muncul dan perlu adanya penanganan untuk mengatasi masalah ini. Sebagian di antaranya dilakukan melalui gerakan filantropi untuk membantu kaum yang membutuhkan. Konfigurasi filantropi dalam Al-Qur’an di antaranya perintah untuk zakat, berinfak, sedekah dan wakaf yang dikenal dengan singkatan ZISWAF. Adapun rumusan masalah penelitian ini adalah bagaimana penafsiran ayat-ayat mengenai filantropi menurut mufasir, serta relevansinya terhadap kesejahteraan sosial. Penelitian ini bersifat penelitian kepustakaan (library research) dengan metode tematik. Adapun praktik filantropi yang ditafsirkan oleh Sayyid Quthb, Wahbah az-Zuhaili, M. Quraish Shihab, dan Buya Hamka yaitu keimanan seseorang akan sempurna jika diiringi dengan amal shaleh yang mendidik jiwa, anjuran untuk menolong sesama serta menyadari bahwa harta hanyalah titipan dari Allah yang harus disalurkan untuk hal-hal yang diridai-Nya. Filantropi yang dibicarkan dalam Al-Qur’an tidak hanya dilihat sebagai gerakan amal yang bermotif agama, tetapi hal itu merupakan wujud dari rasa kemanusiaan untuk saling peduli satu sama lain.
Morshediyeh mystical path was developed in the second half of the fourth century by sheikh Abu Ishaq e- Kazeruni (426 A.H) in Kazerun. It is considered as one of the most famous mystical path with a significant religious, social and economic role in the extension of the world if Islam. This mystical order could be developed as far as Hind and China with the purpose of propagation of Islam religion by developing an extensive monastery network with the centrality of Kazreun in the eighth century. Through the descriptive-analytical method, this article tries to answer this question related to the effect of geographical extension of Morshediyeh monastery in Hind and China on the propagation of Islam in these areas. The results of research indicate that the elements such as the trade routes, the spiritual miracles of sheikh Abu Ishaq e- Kazeruni, the holiness of his position, the social serving of the needy people and travelers as well as the support of merchants and sultans of monasteries have been effective on the propagation of Islam.
En este artículo presentamos la tradición oral de la región de Jbala (norte de Marruecos) desde una perspectiva cognitiva. Empleamos las nociones de «marco» (temas o escenas) y «guión» (lenguaje formulaico) para demostrar cómo funciona el proceso de creación poética en tiempo real. Nos centraremos en el género de ayyu, un género de poesía oral corta, improvisada y autóctona de la región de Jbala. Empezaremos introduciendo brevemente el campo de la poética cognitiva, su terminología más relevante y los últimos avances. Después presentamos la poesía oral de la región de Jbala y examinamos cómo funcionan los «marcos» y los «guiones» en la poesía cantada. Asimismo, analizamos en detalle varios «marcos» típicos de la poesía jebli junto con los «guiones» asociados a ellos para terminar con unas conclusiones en las que presentamos nuestros hallazgos.
History of scholarship and learning. The humanities, Language and Literature
One of the ideology and Islamic movement in Indonesia in 1980s was Salafî. This article focuses on a group called Majlis al-Khidhir led by a young Salafist named Abu Ahmad Muhammad al-Khidhir. This article is talking about Salafî women starting to search for and converse of identity as well as their patterns of interest to be Salafî women in carrying out Islamic sharia and the role of al-Khidhir in their lives into Salafîs in accordance with the Quran, hadith, and the attitude of the al-salaf al-ṣâliḥ. The result reveals that the identity and politics of al-Khidhir Salafî women movement has four dimensions. First, Salafî is not a revolutionary movement that opposes Pancasila and especially for Salafî women to obey their husband as ulil amri gives a great responsibility to educate his wife and children. Second, Salafî has different symbols cloths (dress or gamis which covers her body, shows no body shape, not transparent that are plain black from top to bottom, wearing veils or niqâb and socks). Third, Jama‘ah al-Khidhir identified his followers using a familiar greeting, including 'akhi' for men and 'ukhti' for women refer to the symbol of piety and value standards for mutual respect among members of the Salafî community. Fourth, al-Khidhir empowers Salafî women are active in da'wah by using writings and images which are distributed through various media, especially social media WhatsApp, Facebook and Telegram in order to attract the interest of womens to follow the path of al-salaf al-ṣâliḥ.
Philosophy. Psychology. Religion, Islam. Bahai Faith. Theosophy, etc.
<p>The education system in Israel is a centralized system including both Jews and Arabs. Therefore, these schools are controlled both administratively (including funding) and curricular by the government. From the data obtained in the field, there is an unbalanced comparison between Jewish and non-Jewish educational systems (including Arabic) in Israel. This shows the lack of resource justice, budgetary discrimination, and less developed learning and development programs, especially seen in the Arabic education system. The main purpose of education in Israel is to help the Jewish majority group and intend to maintain Jewish domination. Arabic education applied in Israel has been the subject of Muslim and Arab intellectual criticism. Their rejection is mainly related to the inequality, discrimination and marginalization facing Arab education. With this perspective, the Islamic movement has spurred Islamic educational institutions to uphold and maintain the religious identity and national identity of Muslim minority members in Israel. The article describes the education system in Israel including the religious education system as well as the education system for minorities in Israel.</p>
Jaenal Effendi, Lukman Mohammad Baga, Irfan Syauqi Beik
et al.
Microbanking is generally defined as a broad set of financial services to meet the needs of the poor and small enterprises. However, mirobanking that have been well-designed might not have a positive impact on the poorest unless it particularly obtains to reach them through proper business model. On the other hand, Indonesia lists as the largest Moslem community in the world. Hence, microbanking that are ruled under sharia regulation namely Islamic microbanking hopefully enable to support the development program particularly to the poor and SMEs in Indonesia. Therefore, the study of practices Islamic microbanking business model should be conducted in order to design the strategy of development, particularly on financial inclusion program. This study used qualitative analysis through a process of discussion, focus group discussion (FGD), in-depth interviews and literature review in order to gain information from primary and secondary sources as well as a comparative study of business models of Islamic microfinance in Indonesia.
Strengthening Character Education (SCE) is a movement of education under the responsibility of educational units to strengthen the character of students through harmonization of the heart, taste, thought, and sport with the involvement and cooperation between educational unit, family, and community as part of National Movement of the Mental Revolution. The Policy on the Strengthening of Character Education Movement is set out in Presidential Decree No. 87 of 2017. This policy needs to be responded promptly systematically and comprehensively by every stakeholders in the educational institution, including the school. One among the stakeholders who have an important role in the strengthening of Charater education is the classroom teacher in Madrasah Ibtidaiyah. As for alternative the role of classroom teachers in the movement can be done by fostering psychological atmosphere in the classroom and school, integrate character in curricular activities, and integrate character in the co-curiruler activities.
Education (General), Islam. Bahai Faith. Theosophy, etc.
One of the great thinkers in the contemporary era is Muhammad Syahrûr, a Syrian liberal Islamic figure. Through his controversial works, al-Kitâb wal Qur’ân: Qirâ’ah Mu`âshirah, (al-Kitab and al-Qur’an: a Contemporary Reading) Syahrur introduces a new theory of Quranic interpretation, called as the theory of limits. He asserts that the theory of limits is an approach within ijtihad (individual interpretation) to study the muhkamât verses (clear and direct verses of law) of the Qur’an. The term limit (hudûd) used by Shahrur refers to the meaning of “the bounds or restrictions of God which should not be violated, contained in the dynamic, flexible, and elastic domain of ijtihad.”. By using the descriptive-analytical method, the article is talking about the contribution of the theory of limits in qur’anic interpretation that makes significant contributions to the enhancement of Qur’anic studies.
Esta introducción enmarca las contribuciones a la sección monográfica y las engarza en torno a las propuestas según las cuales el disimulo y su legitimación teórica son indisolubles de la tensión escatológica y mesiánica, y que requieren la convicción de pertenecer a un grupo aparte, superior, que espera o planea otro tiempo futuro.
<p><em>Scepticism, in a socio-historical study of philosophy in the West, appeared to have large considerable portion compared with the theories. Scepticism, here means is making a the point of view caution, suspicion, and not directly justify the theory of truth. With all sorts of implementations it generates in the philosophy discourse, Scepticism has become one of the methods to reach the truth. But in terms of theology, it gives a different effect. Scepticism has made the standard of truth of the religions is not based on the ‘truth claim’ that is essentially owned by each religion anymore. Truth is human subjectivity. ‘World Theology’ concept presented by Wilfred Cantwell Smith, the concept of Global Theology presented by John Hick is two discourses of religious pluralism doctrine which affected by scepticism.</em></p>
ğini basit yorumcular olan bu peygamberlerden sonra artık bilgin ya da bilgin olmak için mücadele eden, çarpışan insanların ortaya çıkarttığını ifade eder (s. 47). Muamma konusunu felsefenin ortaya çıkışında temel bir konu olarak ele alan yazar, Herakleitos’u örnek olarak vererek onun bilgeliğinin akıl almaz Tanrısal doğayı andıran bir muammalar örgüsü ol- duğu varsayımına ulaşılabileceğini belirtir. Burada karşıtların birliği söz konusudur ve bu birlik Tanrı’nın, gizlinin ve bilgeliğin, dünyanın temel aktarımlarıdır. Böyle bir temel aşkındır. Bunlar Tanrı’nın, gizli olanın an- latımıdır (s. 56–57). Yazar, burada bir sorunu ortaya koymaktadır; “Eğer Yunan bilgeliğinin kökeni Mani’de Pythiacı kendinden geçişte, gizemli ve gizemci deneyimde bulunuyorsa, o halde, bu dinsel arka plandan soyut, akılcı bir düşünceye geçiş nasıl açıklanabilir?” Ayrıca bu bilginler çağının gelişmiş aşamasında, düzenlenmiş, söze dökülmüş bir akıl, basit olmayan bir mantık, önemli düzeyde bir kuramsal gelişme de buluruz. Yazarın de- ğerlendirmesine göre bütün bunları olanaklı kılan diyalektik olmuştur. Buradaki diyalektik modern anlamında değil, iki ya da daha çok canlı in- san arasında geçen gerçek bir tartışma ve tartışma sanatı anlamında kulla- nılmıştır. Bu bağlamda diyalektik Yunan kültürünün en dikkate değer en özgün görüngülerinden biridir (s. 61). Yazara göre Yunan tartışmasının kurtuluşunda yıkıcı bir amaç ve böyle bir amacın diyalektik tarafından gerçekleştirilmesi vardır. Yani ileri sürülen bir sav her iki yönde de ispatla- nabilir. Bu işleyişin sonuçlarının da yıkıcı olduğu da açıktır (s. 72). Yazar bu durumun özelikle Parmenides ve öğrencisi Zenon’da bulunduğunu ileri sürerek onların kısa bir değerlendirmesini yapar. Yazar, Zenon’un savlarının hala çürütülmeyi beklediğini bunun da Zenoncu logos’un aklın kuramının bir zirvesini belki de Yunan akılcılığının aşırı bir noktasını tem- sil ettiğini belirtir (s. 81). Yazar ayrıca, Parmenides ve Zenon’dan sonra bilginler çağının gerilemeye başladığını ve bu noktada diyalektiğin hem zirvesi hem de onun gerilemesinin tohumlarını atan Gorgias’ın önemli olduğunu ifade eder. Çünkü Gorgias’da çarpıcı olan her türlü dinsel arka planın yokluğudur. Bu anlamda hiçbir şeyi korumaya çalışmaması, Tan- rısal doğayı sorgulaması hatta onu insani çevreden koparması nedeniyle bir anlamda tanrıları, insanları konuşturmuş olan bilginler çağının sonunu
جنبش اسماعیلیه پویاترین و قوىترین جنبش شیعى در جهان اسلام در قرون میانه بوده است و هنوز هم با رهبرى امام وقت خود آقاخان به طور فعال سازماندهى مى شود. از زمان خلافت فاطمى در آفریقاى شمالى و مصر و امامت نزارى در الموت, اسماعیلیان چالش سیاسى و معنوى بى سابقه اى را با مذهب تسنن و اقتدار و نفوذ حاکمان سلجوقى و خفاى عباسى بروز دادند. بخشى از اسماعیلیان نزارى نیز به رهبرى شیخ الجبل در شام و در تکاپو با صلیبیون و سلسله هاى زنگى و ایوبى دعوت اسماعیلى را تداوم بخشیدند. مقاله حاضر به بررسى زندگى بزرگ ترین و شجاع ترین رهبر اسماعیلى شام در قرن ششم هجرى ـ سیزدهم میلادى ـ به نام راشدالدین سنان اختصاص دارد.