Ishlah - Jurnal Ilmu Ushuluddin, Adab dan Dakwah
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Integration of Local Wisdom in Religious Character Education: A Study of the 'Gawe Batigo' Tradition
Full text linkThis study aims to analyze the reinforcement of religious character values based on local wisdom through the Gawe Batigo tradition in Koto Payang, Koto Tuo, and Semumu villages. The background of this research arises from the low interest and courage of the community in leading congregational prayers, resulting in the prayers often being led by the same group of people. The Gawe Batigo tradition is expected to enhance religious character and cultivate new imams in these villages. This research employs a qualitative approach with an ethnographic method. Data were obtained from primary sources through interviews with customary leaders (Depati) and Islamic scholars, and from secondary sources through relevant documentation. Data collection techniques included observation, interviews, and documentation. Data analysis was conducted through data categorization, reduction, presentation, and conclusion drawing. The results indicate that the implementation of Gawe Batigo follows structured stages, including duduk busamo, ngimboa guru, bapacau (trial), batanteik, baarak-arak, prayer performance, and ngantoa ima. The religious character values strengthened through this tradition include worship, morality, discipline, trustworthiness, sincerity, and exemplary behavior. Positive impacts include the formation of future generations such as imams, increased religious knowledge, and reinforcement of congregational prayer practices in the mosque. The negative impact identified is limited rest time for prospective participants, particularly during Ramadan, due to mandatory training sessions
Pertahanan Budaya dan Agama: Upaya Organisasi Gerakan Muslimin Minangkabau di Tengah Tantangan Kristenisasi
Full text linkThe organization of the Minangkabau Muslim Movement of West Sumatra, established on August 17, 1999, which was spearheaded by H. Rusman Ipon R.S., H. Nurman Agus, H. Muhammad Ma'ad Makkah bin Achin R.B. and Abusammah Siregar This idea emerged based on the increasing Christianization efforts carried out by missionaries against Muslims in West Sumatra, especially starting from the kidnapping case, the apostasy and rape of Wawah that occurred in the city of Padang in 1998. The implementation of this organization carries out various activities related to apostasy such as the case of the disappearance of one of the IAIN Imam Bonjol Padang Postgraduate students on behalf of Mimi who was allegedly run away by Slamet (Aristo), apostasy carried out by two lecturers and two students of Unand Politani Tanjung Pati Lima Puluh Kota in addition to the activities carried out by this organization, namely tabliq akbar, safawi da'wah, seminars, magazine publishing, educating converts and da'i of West Sumatra, establishing the Amil Zakat Institute. This organization, in addition to collaborating with various organizations in Indonesia, also collaborates with Malaysian, Saudi Arabia and London British organizations.
Organisasi Gerakan Muslimin Minangkabau Sumatera Barat, berdiri pada tanggal 17 Agustus 1999, yang dipelopori oleh H. Rusman Ipon R.S., H. Nurman Agus, H. Muhammad Ma’ad Makkah bin Achin R.B. dan Abusammah Siregar ide ini muncul didasarkan karena semakin maraknya upaya Kristenisasi yang dilakukan para misionaris terhadap umat Islam di Sumatera Barat, khususnya berawal dari kasus penculikan, pemurtadan dan pemerkosaan terhadap Wawah yang terjadi di kota Padang tahun 1998. Adapun implementasi organisasi ini melaksanakan berbagai kegiatan yang berkaitan dengan pemurtadan seperti kasus hilangnya salah seorang mahasiswa Pascasarjana IAIN Imam Bonjol Padang atas nama Mimi yang diduga dilarikan Slamet (Aristo), pemurtadan yang dilakukan oleh dua orang dosen dan dua orang mahasiswa Unand Politani Tanjung Pati Lima Puluh Kota di samping itu kegiatan yang di lakukan oleh organisasi ini yaitu tabliq akbar, safawi dakwah, seminar-seminar, penerbitan majalah, melakukan pendidikan kepada para mualaf dan da’i Sumatera Barat, mendirikan Lembaga Amil Zakat. Organisasi ini selain menjalin kersama dengan berbagai organisasi di Indonesia juga menjalin kerjasama dengan organisasi Malaysia, Arab Saud dan London Inggris
Interpretation of Mubham's verses according to Muhammad Abduh: Thematic Interpretive Studies
Full text linkThe Al-Quran is the main source of life that Allah revealed in Arabic. This of course can have very broad and varied meanings, so interpretation is needed to understand the Al-Qur’an well because the pronunciations and verses contained in it have different forms. different and diverse. The mubham verse is a verse found in the Al-Qur’an regarding pronunciation in which Allah mentions something without saying its name, be it prophets, saints, children of Adam, angels, jinn, countries, plants or animals. The aim of this research is to understand the meaning of Mubham's verse through the thoughts of Muhammad Abduh. The research method used is literature study. The data source for this research is writings related to the research object, either directly or indirectly. The author divides the data sources into two parts. First, the primary source, namely the book Tafsir al-Manar. Second, secondary sources, namely tafsir books or other works that have relevance to the research being discussed. The reduction process, including data selection, description process, analysis or testing, and conclusion process are carried out sequentially. The research results show that Mubham are verses that are still vague, whether they are verses that explain men, women, kings and jinn or a group of , ordinary names, all of which have not yet been mentioned their general characteristics. Muhammad Abduh has a different assessment of the Sunnah and its narrators, where he does not pay attention to aspects of ma'tsur (narration), nor does he pay attention to the method of takhrij al-hadith and history which has munasabah (relevance) with the verses of the Al-Qur’an. 'an. According to as-Siba'i Muhammad Abduh has the principle that the most effective weapon to defend Islam is logic and rational arguments.
Al-Quran sumber utama dalam kehidupan yang Allah turunkan dalam bahasa Arab, hal ini tentu saja dapat memiliki makna yang sangat luas dan beragam, sehingga diperlukan tafsir untuk memahami alquran dengan baik karena lafaz-lafaz dan ayat-ayat yang terkandung di dalamnya memiliki bentuk yang berbeda dan beraneka ragam tersebut. Ayat mubham adalah ayat yang terdapat dalam Alquran tentang lafaz di mana Allah menyebutkan sesuatu tanpa menyebutkan namanya, baik itu nabi, wali, bani Adam, malaikat, jin, negara, tumbuh-tumbuhan, maupun binatang-binatang. Adapun tujuan penelitian ini adalah untuk memahami makna ayat mubham melalui pemikiran Muhammad Abduh. Metode penelitian yang digunakan adalah studi pustaka, Adapun sumber data penelitian ini adalah tulisan-tulisan yang berkaitan dengan objek penelitian baik secara langsung maupun tidak langsung. Penulis membagi sumber data menjadi dua bagian. Pertama, sumber primer, yaitu kitab Tafsir al-Manar. Kedua, sumber sekunder, yaitu kitab-kitab tafsir ataupun karya-karya lain yang memiliki relevansi dengan penelitian yang sedang dibahas. Proses reduksi baik seleksi data, proses deskripsi, analisis atau pengujian, dan proses penyimpulan dilakukan secara berurutan.Hasil penelitian menunjukan bahwa mubham adalah ayat-ayat yang masih samar, baik itu ayat yang menerangkan tentang laki-laki, perempuan, raja dan jin atau sekumpulan, nama-nama biasa, seluruhnya yang belum disebut ciri-ciri umumnya. Muhammad Abduh mempunyai penilaian yang lain terhadap as-Sunnah dan para perawinya di mana beliau tidak menghiraukan segi-segi ma'tsur (periwayatan), tidak pula memperhatikan cara takhrij al-hadis serta Sejarah yang memiliki munasabah (relevansi) dengan ayat-ayat al qur'an. Menurut as-Siba’i Muhammad Abduh memiliki prinsip bahwa senjata yang paling ampuh untuk membela Islam adalah logika dan argumen yang rasional
MANAJEMEN DAKWAH MASJID AL-IMAN KABUPATEN PADANG LAWAS: M ARIF EFENDI
Full text linkThis research is field research with a qualitative approach. Research materials were obtained from primary and secondary data. The main data source was obtained from the Ta'mir Al-Iman mosque and congregation, while secondary data came from observation, interviews and documentation. After collecting data, researchers used the Milas and Huberman data analysis model, namely data reduction, data, data display (data presentation) and inference (making conclusions). The results of this research show that in general it can be said that this mosque has not functioned optimally as a regional mosque, but in terms of mission management, the management function of the Al-Iman Mosque has been implemented as seen in the picture. layout. Prospect has a clear work program and organizationally counts managers according to their departments, in relation to the chairman Ta'mir has fulfilled his main duties, including motivating, leading and communicating with other managers. Based on the inspection, they carried out an evaluation in the form of a report that could be accounted for at the end of the implementation of the Al-Iman Mosque
PEMANFAATAN MEDIA SOSIAL SEBAGAI MEDIA DAKWAH: INDRA HOTMIAN
Full text linkThis article discusses the use of social media as a means of dakwah (Islamic preaching). In the current modern era, social media represents the advancement of information and technology, prompting an analysis of how social media is utilized, particularly in the context of dakwah. The research problem in this study focuses on understanding how social media is utilized as a tool for dakwah, given the popularity of social media phenomena among the public. The applied method in this research is qualitative, employing a literature review approach involving data collection through understanding and studying theories from various relevant literature on the research topic. The literature review process comprises four stages: equipment preparation, bibliography compilation, time management, and reading and note-taking of research materials. The research findings indicate that dakwah is an activity involving the dissemination of Islam through invitations and calls, and one of the effective approaches is through media. Social media is considered the most effective tool for dakwah activities. However, dakwah through social media should adhere to the ethics and norms applicable on those platforms. Thus, the benefits derived from worship activities through dakwah on social media can genuinely be realized. In practical terms, this research can contribute to further studies, especially considering that dakwah continues to be carried out by Da'i (Islamic preachers) who need to adapt to the evolving social conditions, technology, and increasingly advanced and modern information trends. Consequently, Da'i are expected to adapt and compete in facing technological developments by enhancing their skills and knowledge
The Pattern Of Hadith Usage And Moderate Concepts In Tarekat (A Study of Hadratussyaikh Hasyim Asy'ari's Thoughts in the Book al-Durar al-Muntaṣirah fi Masā’il Al- Tis’a Asyarah)
Full text linkIn Sufi literature theory, a wali (saint) generally tends to conceal and hide their spiritual status, as it is considered a trust from Allah SWT that must be safeguarded. However, in recent decades, some individuals have claimed to be walis or even the Imam Mahdi. This phenomenon also occurred during the time of Hadratussyaikh KH. Hasyim Asy'ari, prompting him to respond in his work "al-Durar al-Muntaṣirah." Interestingly, Hadratussyaikh's response is not solely based on the opinions of scholars but also argues with hadith that serve as primary sources of tarekat teachings, which were rarely employed during that time. This research aims to formulate the patterns of hadith usage found in the book and to outline the moderate concepts in practicing tarekat from Hadratussyaikh's perspective. The study uses a qualitative approach through a literature review, focusing on descriptive-analytic data analysis of the hadith and thoughts contained in "al-Durar al-Muntaṣirah." In this article, the researchers found that there are two hadith included in the book. One hadith is used by Hadratussyaikh to provide background for the discussion, while the other supports the detailed explanations he provides. From this, the researchers conclude that what Hadratussyaikh presented begins and ends with hadith evidence (nash).
Dalam teori literatur Sufi, seorang wali umumnya cenderung menyembunyikan dan menyimpan status spiritual mereka, karena dianggap sebagai amanah dari Allah SWT yang harus dijaga. Namun, dalam beberapa dekade terakhir, beberapa individu mengklaim sebagai wali atau bahkan Imam Mahdi. Fenomena ini juga terjadi pada masa Hadratussyaikh KH. Hasyim Asy'ari dan menarik beliau untuk memberikan respon yang tertuang dalam karyanya al-Durar al-Muntaṣirah. Menariknya, respon yang dilakukan Hadratussyaikh tidak sebatas berlandas pendapat ulama saja, namun juga berhujjah dengan hadis yang menjadi sumber primer daripada ajaran tarekat yang jarang dipakai pada zaman tersebut. Penelitian ini bertujuan untuk merumuskan pola penggunaan hadith yang ditemukan dalam buku tersebut dan merumuskan konsep moderat dalam bertarekat dari pemikirannya Hadratussyaikh dari karyanya tersebut. Studi ini menggunakan pendekatan kualitatif melalui tinjauan literatur, dengan fokus pada analisis data deskriptif-analitik terhadap hadits dan pemikiran yang terkandung dalam al-Durar al-Muntasirah. Dalam artikel ini, peneliti menemukan bahwa terdapat dua hadits yang termasuk dalam buku tersebut. Satu hadith digunakan oleh Hadratussyaikh untuk memberikan latar belakang pembahasan, sementara hadith lainnya mendukung penjelasan detail yang ia berikan. Dari sini, para peneliti menyimpulkan bahwa apa yang disampaikan Hadratussyaikh dimulai dan diakhiri dengan bukti hadis (nash).Kata kunci: Hasyim Asy’ari; Moderat dalam Bertarekat; Hadis; al-Durar al-Muntaṣirah
Da'wah Cultural in Yogyakarta: Transformation Tradition Art Jathilan in Java
Full text linkThis research discusses the transformation of Jathilan art in Yogyakarta as a form of cultural da'wah that integrates Islamic values into traditional Javanese art. Jathilan, which was originally known as a magical and mystical performance, has undergone an adaptation process to conform to Islamic teachings without losing its aesthetic essence and local cultural values. This transformation involves changes to performance elements, such as narration, music and costumes, by replacing magical elements with educational Islamic values. The role of the arts community, religious leaders and local communities is very important in this process, making Jathilan a relevant and easily accepted medium for preaching, especially by the younger generation. This research is a descriptive qualitative research using a phenomenological approach to understand in depth the transformation process of Jathilan art through the integration of sholawat elements. Data collection techniques in this research are observation, in-depth interviews, and documentation. The data analysis technique in this research is data reduction, presenting data in narrative form, and drawing conclusions. The results of this research show that Jathilan art is not just a performance that functions as entertainment, but also as a forum for conveying moral and spiritual messages that have a positive impact on the people who watch it. Elements of da'wah are instilled through prayer poetry, prayers and moral values contained in the performance. The existence of prayer poetry in Jathilan art provides the benefit of peace of mind and soul so that a person can avoid mental illness.
Penelitian ini membahas transformasi kesenian Jathilan di Yogyakarta sebagai bentuk dakwah kultural yang mengintegrasikan nilai-nilai Islam ke dalam seni tradisional Jawa. Jathilan, yang awalnya dikenal sebagai pertunjukan bernuansa magis dan mistis, telah mengalami proses adaptasi untuk menyesuaikan dengan ajaran Islam tanpa menghilangkan esensi estetika dan nilai budaya lokalnya. Transformasi ini melibatkan perubahan pada elemen-elemen pertunjukan, seperti narasi, musik, dan kostum, dengan mengganti unsur-unsur magis menjadi nilai-nilai Islami yang mendidik. Peran komunitas seni, tokoh agama, dan masyarakat lokal sangat penting dalam proses ini, menjadikan Jathilan sebagai media dakwah yang relevan dan mudah diterima, terutama oleh generasi muda. Penelitian ini merupakan penelitian kualitatif deskriptif dengan menggunakan pendekatan fenomenologi untuk memahami secara mendalam proses transformasi kesenian Jathilan melalui integrasi unsur sholawat. Teknik pengumpulan data dalam penelitian ini yaitu observasi, wawancara mendalam, dan dokumentasi. Teknik analisis data pada penelitian ini yaitu dengan reduksi data, penyajian data berbentuk narasi, dan penarikan kesimpulan. Hasil dari penelitian ini menunjukkan seni Jathilan tidak hanya sekedar pertunjukan berfungsi sebagai hiburan, tetapi juga sebagai wadah penyampaian pesan moral dan spiritual yang memberikan dampak positif pada masyarakat yang menontonnya. Unsur-unsur dakwah ditanamkan melalui syair sholawat, doa, dan nilai moral yang terkandung dalam pertunjukan. Adanya syair sholawat dalam kesenian Jathilan memberikan manfaat ketentraman hati dan jiwa sehingga seseorang terhindar dari penyakit mental
Word Construction Muhsin in the Qur'an as the Embodiment of the Character of a Complete Human Being
Full text linkThis article aims to construct the realization of the character of the plenary person in the Qur'an through the meaning of the word muhsin. The Qur'an has described the character of muhsin as a doer of good. The doer of good (muhsin) is the highest level of character according to the Quran, or the most ideal character. This article is conducted with thematic method as well as content analysis with the theory of the level of the plenary person in Sufism Abdul Karim al-Jilli namely bidayah, tawasut and khitam. This study found that the perpetrators of goodness (muhsin) according to the Qur'an are people who do all their obligations as well as possible, repay every badness with goodness and repay goodness with greater goodness, able to restrain their anger, forgive, always ask Allah's forgiveness for their sins and transgressions. This level is manifested in first, Ihsan deeds at the Al-Bidayah level (the initial level), namely the character of totality in doing good, and the character of forgiveness; second, the Al-Tawassuth level (the middle level) in the character of social empathy and emotional regulation; third, the Al-Khitam level (the last level) in the character of positive response, piety and tawadhu'.
Artikel ini bertujuan untuk mengkonstruksi perwujudan karakter insan paripurna di dalam Al-Qur’an melalui makna kata muhsin. Al-Qur’an telah menggambarkan karakter muhsin sebagai pelaku kebaikan. Pelaku kebaikan (muhsin) adalah tingkatan karakter tertinggi menurut Al-Quran, atau karakter yang paling ideal. Artikel ini dilakukan dengan metode tematik sekaligus analisis isi (Content Analysis) dengan teori tingkatan insan paripurna dalam tasawuf Abdul karim al-Jilli yakni bidayah, tawasut dan khitam. Kajian ini menemukan bahwa pelaku kebaikan (muhsin) menurut Al-Qur’an adalah orang-orang yang melakukan segala kewajibannya dengan sebaik-baiknya, membalas setiap keburukan dengan kebaikan dan membalas kebaikan dengan kebaikan yang lebih besar, mampu menahan amarahnya, pemaaf, senantiasa memohon ampunan Allah atas dosa-dosa dan perbuatannya yang melampaui batas. Tingkatan ini diwujudkan dalam pertama, Perbuatan Ihsan Tingkatan Al-Bidayah (Tingkatan Permulaan) yakni karakter totalitas dalam berbuat kebajikan, dan karakter pemaaf; kedua, Tingkatan Al-Tawassuth (Tingkatan Pertengahan) pada Karakter empati sosial dan regulasi emosi; ketiga, Tingkatan Al-Khitam (Tingkatan Terakhir) dalam karakter respon positif, takwa dan tawadhu’
 
Hadith-Sunnah Distinction and Islamic Science Reconstruction: Fazlur Rahman’s Innovative Approach
Full text linkThis research explains Fazlur Rahman’s innovative approach to delineating the distinction between Hadith and Sunnah and its implications for the reconstruction of Islamic science. Rahman identified historical ambiguities in the usage of Hadith and Sunnah within Islamic scholarship, advocating for a clearer differentiation between textual records (Hadith) and the practical applications (Sunnah) of Prophet Muhammad’s teachings. By employing qualitative analysis of primary texts authored by Rahman and supplemented by secondary literature, this study examines Rahman’s nuanced perspectives on these concepts. It critically assesses Rahman’s contributions, emphasizing his endeavor to harmonize traditional Islamic teachings with contemporary scientific paradigms. Rahman’s scholarly approach not only enriches the understanding of Islamic sciences but also underscores the vital integration of Islamic principles with modern knowledge frameworks. His intellectual legacy stands as a crucial link between traditional Islamic scholarship and contemporary critical inquiry, advocating for a nuanced approach that addresses the multifaceted challenges confronting Muslim societies today.
Penelitian ini menjelaskan pendekatan inovatif Fazlur Rahman dalam menggambarkan perbedaan antara Hadis dan Sunnah serta implikasinya terhadap rekonstruksi ilmu pengetahuan Islam. Rahman mengidentifikasi ambiguitas historis dalam penggunaan Hadis dan Sunnah dalam kesarjanaan Islam, mengadvokasi pembedaan yang lebih jelas antara catatan tekstual (Hadis) dan aplikasi praktis (Sunnah) ajaran Nabi Muhammad. Dengan menggunakan analisis kualitatif terhadap teks-teks primer yang ditulis oleh Rahman dan dilengkapi dengan literatur sekunder, penelitian ini mengkaji perspektif Rahman yang bernuansa pada konsep-konsep ini. Studi ini secara kritis menilai kontribusi Rahman, menekankan upayanya untuk menyelaraskan ajaran-ajaran Islam tradisional dengan paradigma ilmiah kontemporer. Pendekatan ilmiah Rahman tidak hanya memperkaya pemahaman ilmu-ilmu keislaman, tetapi juga menggarisbawahi pentingnya integrasi prinsip-prinsip Islam dengan kerangka kerja pengetahuan modern. Warisan intelektualnya menjadi penghubung penting antara kesarjanaan Islam tradisional dan penyelidikan kritis kontemporer, mengadvokasi pendekatan bernuansa yang membahas berbagai tantangan yang dihadapi masyarakat Muslim saat ini.
 
STRATEGI PEMANFAATAN APLIKASI TIK TOK SEBAGAI MEDIA DAKWAH DI ERA MILENIAL: ANNISA PUTRI
Full text linkThe use of the Tiktok application in the process of delivering da'wah has had a positive response. So the statement that Tiktok started as an application that only contained useless video content has now turned into an application that contains spiritual and Islamic educational content which has a positive impact and response for its users, one of which is da'wah to compete with content that is deviant or not. useful for Muslims as a method of delivering da'wah that is relevant in the current technological era. For this research, the author used qualitative research methods, where this qualitative research is descriptive and tends to use analysis. Process and meaning are more emphasized in qualitative research. The next method that the author uses in writing this article is a literature review, which has two stages in writing, the first is the selection stage or choosing articles, the second is the stage of analyzing the content of the article in detail. Based on the research above, the author concludes that in preaching it is necessary to keep up with the times so that the process of inviting, calling and educating or conveying goodness by including elements of da'wah in it can be well received, especially using an application that is already widely used in various circles, namely TikTok. Da'wah content can also compete with other content spread on Tiktok by fulfilling the existing requirements on Tiktok with likes, comments, copy links and so on as support for the account so that the account remains FYP or continues to appear on other people's homepages, so that more and more The more people who see it, the more they will be invited and educated by the conten