e-Journal IAIN Bukittinggi (Institut Agama Islam Negeri)
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METODE PEMBELAJARAN MATA PELAJARAN ALQURAN HADIS PADA MAN 2 BUKITTINGGI
No full textThe background of this study is based on the author's interest in examining further the methods used by teachers on the Qur'anic Hadith subjects in class XI GPA at MAN 2 Bukittinggi. Students do not feel bored and excited in learning because teachers use methods that are not monotonous. The type of research I use is field research with a qualitative approach. The key informants in this study were teachers of the Qur'anic Hadith subject, and supporting informants in this study were students of class XI majoring in GPA. Data collection techniques that the authors use are observation, interviews, and documentation. Then the data obtained from the informants were analyzed using qualitative descriptive methods. The results of this study indicate that the learning method of the Koran used by the teachers of the Koran subjects in class XI GPA can be concluded that the teacher mostly uses the lecture method, but interspersed with other purposes, such as discussion methods, questions and answers, and different ways
PUBLIC NARRATION AND MUSLIM COMMUNITY PARTICIPATION TOWARD THE LIVING ENVIRONMENT MANAGEMENT IN BUKITTINGGI
No full textThe increasing and spreading of the population in Bukittinggi emerge several environmental problems, such as; the population density above 500 people per hectare, air pollution, traffic congestion, limited sources of clean water, limited green space for the people, poor sanitation, and drainage, and the poor of city planning and construction. One of the crucial issues of environmental management is the low participation and awareness of the community on waste management even they are the strong adheres of religious beliefs and culture. How the public narration and opinion on the awareness of preserving the environment so that it affects the participation of the Muslim communities on environmental management is a phenomenon that will be answered in this study. This qualitative study has found that the narration of Muslim community awareness does not affect their participation in environmental management, especially community-based waste in Bukittinggi City, which in general has not been going correctly. There are other factors outside of the religious awareness and cultural factors in the lack of community participation, such as, the implementation of regulations and environmental policies and the absence of precise planning in the management of community-based solid waste management because of several obstacles including the lack of community awareness, the absence of waste management and limited funding processing. Pertambahan jumlah dan penyebaran penduduk di Kota Bukittinggi menimbulkan persoalan lingkungan seperti; kepadatan jumlah penduduk di atas 500 jiwa per hektar, polusi udara, kemacetan lalu lintas, terbatasnya sumber air bersih/minum, terbatasnya ruang terbuka hijau bagi warga, buruknya sanitasi dan drainase, serta jeleknya penataan kota dan pembangunan. Salah satu persoalan krusial dalam pengelolaan lingkungan seperti persoalan sampah adalah rendahnya partisipasi dan kesadaran masyarakat yang notabenenya kuat menganut keyakinan agama dan kultur budaya. Bagaimana narasi dan opini masyarakat terhadap kesadaran menjaga lingkungan sehingga mempengaruhi partisipasi masyarakat Muslim dalam pengelolaan lingkungan hidup merupakan fenomena yang akan dijawab dalam penelitian ini. Penelitian Kualitatif ini telah menemukan bahwa narasi tentang kesadaran masyarakat Muslim tidak mempengaruhi partisipasi mereka dalam pengelolaan lingkungan terutama sampah berbasis masyarakat di Kota Bukittinggi yang secara umum belum berjalan dengan baik. Ada faktor lain diluar faktor kesadaran beragama dan kultur budaya dalam rendahnya partisipasi masyarakat seperti belum terlaksananya peraturan dan kebijakan lingkungan, bahkan ditambah belum adanya perencanaan khusus dalam management pengelolaan sampah berbasis masyarakat karena beberapa kendala diantaranya minimnya kesadaran masyarakat, tidak adanya tempat pengelolaan sampah dan keterbatasan biaya pengolahan
MENGUPAYAKAN PENJAGAAN TIDAK FORMAL MERENTAS GENDER: EMPOWERING INFORMAL CARE GIVERS ACROSS GENDER
No full textIn many traditional societies, women play an important role as informal caregiver. They take care of small children, family members who are disabled, old and frail. They perform their role within the private family sphere without much complaints. However when many women enter labour force outside their family many of them can no longer become family care giver. The seperation between nuclear familes and extended families due to rural urban migration makes older women like mothers and mothers in-law can no longer available to provide help. As an alternative, many urban families opt for domestic help to look after their young children, disabled family members and the elderly. Domestic helpers continue their domestic chores as instructed by the lady of the house an at the same time perform caregiving role. The important issue related to having domestic maid to perform care giving role especially in Muslim family is regarding physical contact. Most of the activities in caregiving roles involves physical contact especially during cleaning patients body, changing their clothes, prepare their bed, feeding them, holding their hands and body for therapy. However Islamic paractice do not allow physical contact like touching between two people who are not close family relations or mahram. Since most of domestic maid who also perform the role as caregiver are women, therefore the issue of empowering men to become caregiver is very important because the needs of male caregivers to care for male patients is increasing. Based onwhat is stated in the Quran and hadith and related documents, this paper will outline the need for informal care in families and communities that need to be addressed, particularly those who are Syariah-compliant. Cases from research in the relevant field will be presented to highlight the issues why men should be encourage to consider role as informal caregivers.Dalam banyak masyarakat tradisional, perempuan memainkan peran penting sebagai pengasuh informal. Mereka merawat anak-anak kecil, anggota keluarga yang cacat, tua dan lemah. Mereka melakukan peran mereka dalam ruang keluarga pribadi tanpa banyak keluhan. Namun ketika banyak perempuan memasuki angkatan kerja di luar keluarga mereka, banyak dari mereka tidak bisa lagi menjadi pemberi perawatan keluarga. Pemisahan antara keluarga inti nuklir dan keluarga besar karena migrasi perkotaan pedesaan membuat perempuan yang lebih tua seperti ibu dan ibu mertua tidak lagi dapat menyediakan bantuan. Sebagai alternatif, banyak keluarga perkotaan memilih bantuan rumah tangga untuk menjaga anak-anak mereka, anggota keluarga yang cacat dan orang tua. Pembantu rumah tangga melanjutkan pekerjaan rumah tangga mereka seperti yang diperintahkan oleh nyonya rumah dan pada saat yang sama melakukan peran pengasuhan. Masalah penting terkait dengan memiliki pembantu rumah tangga untuk melakukan peran memberi perawatan terutama dalam keluarga Muslim adalah tentang kontak fisik. Sebagian besar kegiatan dalam peran pengasuhan melibatkan kontak fisik terutama selama membersihkan tubuh pasien, mengganti pakaian, menyiapkan tempat tidur, memberi makan, memegang tangan dan tubuh untuk terapi. Namun paraktek Islam tidak mengizinkan kontak fisik seperti menyentuh antara dua orang yang tidak memiliki hubungan keluarga atau mahram. Karena sebagian besar pembantu rumah tangga yang juga berperan sebagai pengasuh adalah perempuan, maka masalah pemberdayaan laki-laki untuk menjadi pengasuh sangat penting karena kebutuhan pengasuh laki-laki untuk merawat pasien laki-laki semakin meningkat. Berdasarkan apa yang dinyatakan dalam Al-Quran dan hadits dan dokumen terkait, makalah ini akan menguraikan kebutuhan untuk perawatan informal dalam keluarga dan masyarakat yang perlu ditangani, terutama mereka yang mematuhi Syariah. Kasus-kasus dari penelitian di bidang yang relevan akan disajikan untuk menyoroti masalah mengapa laki-laki harus didorong untuk mempertimbangkan peran sebagai pengasuh informal. Keywords: gender, informal care giver, care giving, family
PERBANDINGAN UNDANG-UNDANG NOMOR 42 TAHUN 1999 TENTANG JAMINAN FIDUSIA DENGAN FATWA NOMOR 68/DSN-MUI/III/2008 TENTANG RAHN TASJILY
No full textThis article discusses the substance of fiduciary guarantees according to Law Number 42 of 1999 concerning fiduciary guarantees with the substance rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008. In addition, it is also to find out the legal comparison between fiduciary guarantees according to Law Number 42 Year 1999 and rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008. The method used in this research is descriptive comparative analysis. Namely by comparing the substance of fiduciary guarantees according to Law Number 42 of 1999 with rahn tasjily according to DSN Fatwa Number 68 of 2008 as well as the similarities and differences between the two. The conclusion of this research is that the substance of the fiduciary guarantee according to Law No. 42 of 1999 is an agreement in which the debtor binds his agreement to the creditor for the accounts receivable debt which makes proof of ownership of an object to be used as collateral accompanied by an interest. While the substance of rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008, namely the rahin binding agreement to the murtahin by using the qardh agreement (accounts receivable debt) accompanied by a collateral / collateral in which the collateral remains in control (utilization) rahin and proof of ownership submitted to the murtahin and ijarah rates in exchange for the cost of maintaining proof of ownership of the collateral. The legal comparison between fiduciary guarantees according to Law Number 42 of 1999 and rahn tasjily according to fatwa Number 68 / DSN-MUI / III / 2008 has similarities in the status of the collateral, the form of the agreement, subject, termination or deletion of the agreement and the method of execution of the object be a collateral object. While the difference lies in the maintenance of objects that are used as collateral for debt, in terms of binding guarantees, in terms of cancellation or transfer of rights by one party, in terms of the transfer of ownership rights and in terms of the mechanism of practice
PERLAWANAN KESULTANAN MELAYU JAMBI TERHADAP KOLONIAL BELANDA: KASUS SULTAN MUHAMMAD FACHRUDDIN (1833-1844 M) DAN SULTAN THAHA SAIFUDDIN (1855-1904 M)
No full textDisclosure about the formation and development of the Islamic empire in the archipelago, including the underdeveloped field of study. Though the history of the empire in the archipelago is very much to be discussed, both large and small that affect the form of local Islamic traditions and culture. Writing about the sultanate of the archipelago is very little, this is because of limited resources such as local texts, tambo, chronicles, saga, genealogies and so forth. Moreover, an empire in the archipelago that is not too large, will increasingly difficult to express its history and development. Therefore, the study of the Islamic Sultanate in Jambi is a rather neglected study. In fact, according to Azyumardi Azra Jambi is one of the regions in the archipelago that was first visited by Muslim traders from Arabia. The history of the empire in the archipelago is full of tension and conflict, this has made it easier for Western Imperialism to colonize the archipelago. This is not because of its enormous military strength but because of the internal weaknesses of the sultanates in the archipelago who often wage war, intrigue, and try to master each other. One by one the sultanates in the archipelago were controlled, and Western Imperialism took huge profits through the trade routes controlled by the kingdom. The sultanate who was too violent in giving resistance was threatened to be abolished by Western Imperialism
STRATEGI PENGENALAN POTENSI ANAK
Get PDFBasically, humans have two great abilities, namely the actual ability and potential ability. Actual abilities are abilities that exist today, abilities that have already been seen. This can be seen (in part) for example from IQ scores, TOEFL scores, and academic scores. Potential abilities are abilities that have not yet been seen, abilities that have the opportunity to develop; Therefore to develop it requires stimulants from the environment (education, parents, teachers, nutrition), for example talents. This article tries to identify several potentials and how to identify them. To identify the potential is needed for teachers to understand their children by understanding the child's growth and developmental tasks at each stage. Ways to identify the potential of children can use two things, namely by identifying the child's talents and knowing their interests (child's personality). Children's talent can be identified from general abilities (intelligence), creativity, and motivation
ALUR TRANSMISSION OF RELIGIOUS KNOWLEDGE AND ISLAMIC THOUGHT DALAM ISLAMIC THOUGHT; AN INTRODUCTION KARYA ABDULLAH SAEED TERBITAN ROUTLEDGE 2006
No full textThis paper describes the fundamental teachings of the Prophet Muhammad, the development of religious knowledge, and the social and political context that shaped the intellectual tradition of Islam. Abdullah Saeed, in the transmission of spiritual experience and Islamic thought, introduced the basic teachings of Islam. The emergence of Islam is closely related to the history of its birthplace, the city of Mecca. Besides, Abdullah Saeed also discussed the beginning of the development of religious knowledge, which was immediately explained by the Qur'an and the emergence of sects that influenced the course of change towards truth. Each of these sects and sects has its doctrine, and if there is anything against it, there is undoubtedly a separate assessment of the differences that are believed. Several groups with various theological or religio-political orientations emerged. Among them are Kharijis (khawarij), Shia, Qadaris (qadariyya), Mu‘tazilis (mu‘tazila), Jabris (jabriyya) and Murji'is (murji'a)
PERKEMBANGAN AWAL ISLAM DI NUSANTARA DAN WACANA SUFISTIK TASAWUF FALSAFI PADA ABAD 17
No full textSince the beginning of the archipelago, the archipelago has functioned as a cross-trade route for the West Asian, East Asian and South Asian regions. The arrival of Islam in the archipelago is full of debates, there are three main issues that historians debate. First, the place of origin of Islam. Second, the carriers. Third, the time of arrival. However, Islam has entered, grown and developed in the archipelago quite rapidly. Considering the arrival of Islam to the archipelago which at that time already had Hindu-Buddhist culture. So this is very encouraging because Islam is able to develop in the midst of the lives of people who already have strong and longstanding cultural roots. The arrival of Islam to the archipelago experienced various ways and dynamics, including trade, marriage, social culture, and so on. This causes the growth and development of Islam in this region has its own style. In addition, Ulama who came to the Nusantara region approached their people with an approach that tended to be gentle. In this case it is done with a philosophical approach to Sufism. This teaching is easily accepted and experiences rapid development in the midst of the Nusantara community so that Islam is more easily accepted. This paper uses a historical approach that emphasizes the aspects of time and chronology by using a heuristic approach, source criticism, synthesis and historiography which are characteristic of the final results of writing history
WANITA TUNA SUSILA DI SUMATERA BARAT DAN PEMBINAANNYA (STUDI KASUS PANTI ANDAM DEWI SOLOK)
No full textTuna Susila (WTS) women are women who sell themselves and perform sexual acts as a livelihood, in terms of religion and health, the actions of Tuna Susila (WTS) women violate the norms in living life. In overcoming their efforts, there needs to be a guidance for Women Tuna Susila (WTS) to change their mindset so that they leave acts that are not following the prevailing norms in life. They can find better jobs and develop the knowledge that is in themselves as well as the knowledge that has been given while in the institution and return to the right path. The theory used in this study is the social theory of phenomenology (phenomenology Sociology), which was put forward by Alfred Schutz, who states that human action becomes a social relationship if humans give meaning or meaning to their activities as something meaningful. This study uses qualitative methods with descriptive types to develop the problems to be studied. From the results of the study, it was concluded that the coaching process that was obtained by Women Tuna Susil (WTS) while in the Andam Dewi Solok orphanage, had made most of the Tuna Susil Women (WTS) leave their jobs as Tuna Susil (WTS) and could continue their lives towards better. Forms of guidance given to Women with Tuna Susil (WTS) at Andam Dewi Solok orphanage can be grouped into four of them: (a). Physical guidance aims to improve the physical and health conditions of Tuna Susila Women (WTS) to be able to absorb the guidance material delivered. (b). Thoughtful guidance, the aim is to guide and improve the mental or psychological of the client. (c). Community social guidance aims to lead to harmony and community life togetherness. (d). Skills guidance, the purpose of this skill is for those who are trained to gain knowledge and skills so they can open their own business from the skills they have
Contesting Religious Family Rights: Muslim and Hindu Women’s Land Ownership in Java and Bali
No full textThis article depicts issues of the connection between women’s status and their roles in landownership in Java and Bali. In Java, for example, despite the fact that they are fortified by family law, just around one-third of land ownership belongs to women. In Bali, the Hindu women need to comply with the standard law in which they deal with a dilemma between their privileges and their reliability towards their families, networks, and culture. The absence of women's land ownership, either by the customary law or by the land enrollment, shows that the agrarian approach of land enlistment consistently gets women into the lower status of their legal ownership. Additionally, it impacts on the manners in which they practice religious convictions as they are situated in troublesome way of any legal issues, including family law (hukum keluarga) and inheritance rights (hak waris). Not with standing the Javanese government's endeavors to teach the general population about land enrollment and a couple of Hindu families to move a component from parent to little girl through a deed of offer before the land deed official, a few women know about the registration phases and the religious instrument of legacy rights. Subsequently, the manners in which Java and Bali women' inclinations are not bargained in political, social, and religious aspects. This article concludes that formal methodology for the exchange of land ownership when land is sold or partitioned in Bali, and also, standard Javanese practices in which insurance to the possibility of marital goods is given.Artikel ini berusaha menjelaskan hubungan antara status wanita dalam konteks agama dan peran mereka dalam kepemilikan tanah di Jawa dan Bali. Di Jawa, misalnya, meskipun kondisi mereka diperkuat oleh hukum keluarga, hanya sepertiga dari sertifikat tanah yang beratasnamakan perempuan. Sebaliknya, perempuan di Bali harus mengikuti hukum adat yang menghadapkan mereka pada dilema antara kebutuhan sehari-harinya di saatu sisi dan kepatuhannya terhadap keluarga, masyarakat, dan kebudayaan lokal di sisi lain. Minimnya kepemilikan tanah oleh perempuan ini, baik yang disebabkan oleh hukum adat maupun oleh hukum formal, memperlihatkan bahwa kebijakan pertanahan seringkali menempatkan mereka dalam status yang inferior. Mereka sama-sama menghadapi kesulitan di hadapan hak waris maupun hukum keluarga. Sekalipun di Jawa sudah ada sosialisasi terkait pendaftaran tanah dan di Bali sedikit dari mereka yang memberikan hak kepemilikannya kepada anak perempuannya, mereka tetap saja masih belum banyak memahami prosedur registrasi tersebut dan semakin marjinal dalam kepemilikan tanah dari hak waris. Kondisi ini memperlihatkan bagaimana perempuan Jawa dan Bali tidak terlalu diperhitungkan dalam ranah kebudayaan, politik, dan agama. Artikel ini akhirnya berkesimpulan bahwa perlu ada prosedur penjaminan tanah ketika tanah itu dibagikan di Bali, dan perlu ada jaminan keamanan terhadap hak-hak waris dalam adat Jaw