Ishlah - Jurnal Ilmu Ushuluddin, Adab dan Dakwah
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An Integration of Education and Economic Empowerment in Da'wah Strategies: A Case Study of Mualaf in the Dayak Meratus Tribe
Full text linkThis study aims to analyze the da'wah model implemented within the Dayak Meratus tribe in South Kalimantan, focusing on the provision of scholarships and economic empowerment. Da'wah in this community plays a significant role in enhancing religious understanding and improving the quality of life. The research adopts a descriptive qualitative approach, utilizing in-depth interviews and direct observation as data collection methods. The research was conducted in several areas inhabited by the Dayak Meratus tribe, with subjects comprising mualaf, religious leaders, and policymakers involved in economic empowerment programs. The findings indicate that the provision of scholarships for education and collaboration with multiple stakeholders has had a positive impact on the increase in the number of mualaf and the socio-economic welfare of the community. The family-based guidance approach and the frequency of meetings have proven effective in maintaining the commitment of converts to Islam. Furthermore, economic empowerment has made a significant contribution to strengthening their integration into the Muslim community. The discussion highlights that the success of da'wah is heavily influenced by the combination of educational support, economic empowerment, and sustainable social approaches. The conclusion of this study is that a holistic da'wah strategy, combining education and economic empowerment, is highly effective in increasing the number of converts and improving their quality of life. Recommendations for future research include expanding the scope of the study area and involving more variables that influence the success of da'wah within indigenous communities.
Penelitian ini bertujuan untuk menganalisis model dakwah yang diterapkan di suku Dayak Meratus, Kalimantan Selatan, dengan fokus pada pemberian beasiswa dan pemberdayaan ekonomi. Dakwah di komunitas ini memiliki peran penting dalam meningkatkan pemahaman agama dan kualitas hidup masyarakat. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan wawancara mendalam dan observasi langsung sebagai metode pengumpulan data. Lokasi penelitian berada di beberapa wilayah yang dihuni oleh masyarakat Dayak Meratus, dengan subjek yang terdiri dari mualaf, tokoh agama, dan pemangku kebijakan yang terlibat dalam pemberdayaan ekonomi umat. Hasil penelitian menunjukkan bahwa pemberian beasiswa untuk pendidikan dan kerjasama dengan banyak stakeholder telah memberikan dampak positif terhadap peningkatan jumlah mualaf dan kesejahteraan sosial-ekonomi masyarakat. Pembinaan yang berbasis pada pendekatan keluarga dan intensitas pertemuan terbukti efektif dalam menjaga komitmen mualaf terhadap Islam. Selain itu, pemberdayaan ekonomi memberikan kontribusi besar dalam memperkuat integrasi mereka ke dalam masyarakat Islam. Diskusi ini mengemukakan bahwa kesuksesan dakwah sangat dipengaruhi oleh kombinasi antara dukungan pendidikan, pemberdayaan ekonomi, dan pendekatan sosial yang berkelanjutan. Kesimpulan dari penelitian ini adalah bahwa strategi dakwah yang holistik, yang menggabungkan pendidikan dan pemberdayaan ekonomi, sangat efektif dalam meningkatkan jumlah mualaf dan kualitas hidup mereka. Rekomendasi untuk penelitian selanjutnya adalah memperluas cakupan wilayah dan melibatkan lebih banyak variabel yang mempengaruhi keberhasilan dakwah dalam komunitas adat
TRANSFORMATIONAL LEADERSHIP: A LITERATURE REVIEW OF CONCEPTS, TRENDS, AND FUTURE RESEARCH DIRECTIONS
Full text linkThis research aims to identify and analyze thematic, methodological, and research gaps in the study of transformational leadership over the past two decades. The method used is Systematic Literature Review (SLR) with the PRISMA approach, which selects 20 articles from internationally reputable journals indexed by Scopus. Data are collected and analyzed based on research focuses, methods, and key findings related to the influence of transformational leadership on performance, innovation, organizational culture, and employee engagement. The results of the study show that transformational leadership consistently contributes positively to improving individual and organizational performance through mediation mechanisms such as trust, organizational learning, and knowledge management. However, previous research still shows limitations in contextual aspects, especially in the areas of leadership digitalization, organizational culture differences, and longitudinal research design. This study recommends that future research integrate cross-cultural and multi-method approaches to broaden understanding of transformational leadership dynamics in the digital age. Practically, the results of this research contribute to the development of leadership strategies that are adaptive, innovative, and oriented towards human resource empowerment in the context of modern organizations
THE ʿILAL CONDITIONS OF AL-BAHR AL-KAMIL IN THE DIWAN OF ZUHAYR IBN ABI SULMA AS EDITED BY PROF. ʿALI HASAN FAʾUR
Full text linkPoetry stands as one of the most elevated forms of Arabic literature and served as a central medium through which pre-Islamic Arabs documented events, values, and social realities. Its composition follows a strict metrical system built upon tafʿīlāt (metrical feet), which may undergo prosodic modifications known as ʿilal. These alterations provide poets with stylistic flexibility, allowing them to select words that reflect their emotional and social conditions while enhancing the expressive impact of their verses. The scholarly debate over the necessity of adhering to these ʿilal prompted the researcher to examine how pre-Islamic poets approached them, focusing particularly on Zuhayr ibn Abī Sulmā—one of the most esteemed figures in early Arabic poetry. His reputation for meticulous craftsmanship, polishing each poem over the span of a full year, earned his works the title ḥawliyyāt (“yearly refined poems”). This study aims to assess the extent to which Zuhayr adhered to prosodic ʿilal through a qualitative analysis based on library research. The findings indicate that Zuhayr consistently followed the prescribed ʿillah in the ḍarb (the final foot of the verse), demonstrating strict compliance with traditional metrical rules in this position. However, his adherence in the ʿarūḍ (the penultimate foot) was variable; in some instances, he maintained conformity with the expected form, while in others he opted for alternative structures to achieve stylistic or expressive aims. These observations suggest that Zuhayr’s poetic precision did not preclude artistic flexibility but rather reflected a balanced approach that honored classical prosody while accommodating creative expression
The Sigindo Panjang Ancestor of the Koto Beringin Community and His Descendants in the Incung Manuscript in Kerinci
No full textThe Sigindo system is a tribal leadership or government system in Kerinci that occurred between the 13th and 14th centuries AD throughout the Kerinci region. Based on an ancient Incung script in the Malay-Kerinci language collection from Dusun Sungai Liuk, a manuscript text was found that tells about one of the Sigindos found in Kerinci, precisely in the Koto Beringin area. In the text of the manuscript, it is stated about the genealogy of the descendants of Sigindo Panjang who became the stake of the Koto Beringin country or important figures in Koto Beringin. It is known that Sigindo Panjang had three children, namely a boy named Depati Harak Pandang or Depati Sarik Padang and two girls who were named Panatih Panjang and Panatih Pandak. The descendants of Sigindo Panjang's three children, later became the stake of the Koto Beringin country, which came from the descendants of Depati Harak Pandang, numbering seven people. The seven people are said to be pegs kacin or pegs of the land in Koto Beringin, namely Hadir Mulan, Hadir Hunut, Hadir Gadang, Mangku Garang, Malin Saka, Manti Manis and Salih Mandayu.
Sistem Sigindo merupakan sistem kepemimpinan atau pemerintahan kesukuan di Kerinci yang terjadi antara abad ke-13 dan 14 M di seluruh wilayah Kerinci. Berdasarkan naskah kuno beraksara Incung berbahasa Melayu-Kerinci koleksi Dusun Sungai Liuk, ditemukan teks naskah yang menceritakan tentang salah satu Sigindo yang terdapat di Kerinci, tepatnya di wilayah Koto Beringin. Dalam teks naskah disebutkan perihal silsilah anak keturunan Sigindo Panjang yang menjadi pasak negeri Koto Beringin atau tokoh-tokoh penting di Koto Beringin, diketahui bahwa Sigindo Panjang memiliki tiga orang anak yaitu yang laki-laki bernama Depati Harak Pandang atau Depati Sarik Padang dan dua perempuan yang bernama Panatih Panjang dan Panatih Pandak. Keturunan-keturunan dari ketiga anak Sigindo Panjang, kemudian menjadi pasak negeri Koto Beringin yang berasal dari keturunan Depati Harak Pandang yang berjumlah tujuh orang. Adapun tujuh orang tersebut dikatakan menjadi pasak kacin atau pasak negeri di Koto Beringin, yaitu Hadir Mulan, Hadir Hunut, Hadir Gadang, Mangku Garang, Malin Saka, Manti Manis dan Salih Mandayu
A Comparative Study of the Number of Iqamah in Hadith: Sunni and Shia Perspectives
Full text linkThis study discusses the number of iqamah phrases contained in the Sunni and Shia perspectives. Iqamah has a purpose as a marker in the implementation of prayer to prepare and close the safes. In practice, there are different variations in the number of numbers in the iqamah sentences. This difference occurs between the Sunni and Shia schools of thought because both have different hadith sources as references in the implementation of the iqamah. The research method used is descriptive comparative with the type of research applied is library research. The main sources of literature in this study are Kutub al-Tis‘ah, Uṣūl al-Kāfī and Furū' al-Kāfī. The results show that there are differences in the tradition of iqamah between the two schools of thought. Iqamah has different origins in the Sunni and Shia schools. According to the Sunnis, the iqamah originated from the dream of ‘Abdullāh ibn Zayd which was later confirmed by the Prophet, and the Shias believe that the iqamah is a revelation delivered from the Angel Gabriel. Then in terms of the number of iqamah numbers, Sunnis have three different variations of the number of iqamah, namely the opinion that says 17 sentences, 11 sentences, and 10 sentences. While the Shia argue that the iqamah has 17 sentences, but the content is different from the Sunni school and there is an additional sentence of Ḥayya ‘Alā Khair al-‘Amal which is different from Sunni.
Abstrak. Penelitian ini membahas mengenai jumlah bilangan frasa iqamah yang terdapat dalam hadis perspektif Sunni dan Syiah. Iqamah memiliki tujuan sebagai penanda dalam pelaksanaan shalat untuk mempersiapkan dan merapatkan shaf. Pada praktiknya, terdapat perbedaan variasi jumlah bilangan dalam kalimat-kalimat iqamah. Perbedaan ini terjadi di antara mazhab Sunni dan Syiah dikarenakan keduanya memiliki sumber hadis yang berbeda sebagai rujukan dalam pelaksanaan iqamah. Metode penelitian yang digunakan adalah deskriptif komparatif dengan jenis penelitian yang diterapkan adalah riset kepustakaan (library research). Sumber literatur utama dalam penelitian ini adalah Kutub al-Tis‘ah, Uṣūl al-Kāfī dan Furū‘ al-Kāfī. Hasil penelitian menunjukkan bahwa adanya perbedaan tradisi iqamah di antara dua mazhab tersebut. Iqamah mempunyai asal-usul yang berbeda di mazhab Sunni dan Syiah. Menurut Sunni, iqamah berasal dari mimpi ‘Abdullāh ibn Zaid yang kemudian dibenarkan oleh Nabi saw., dan Syiah meyakini bawah iqamah adalah wahyu yang disampaikan dari Malaikat Jibril. Kemudian dari segi jumlah bilangan iqamah, Sunni memiliki 3 variasi jumlah iqamah yang berbeda, yaitu pendapat yang mengatakan 17 kalimat, 11 kalimat, dan 10 kalimat. Sedangkan Syiah berpendapat bahwa iqamah memiliki 17 kalimat, namun isinya berbeda dengan mazhab Sunni dan terdapat tambahan kalimat Ḥayya ‘Alā Khair al-‘Amal yang berbeda dengan Sunni
MEDIA SOSIAL SEBAGAI DAYA TARIK MEDIA DAKWAH BAGI GENERASI MELENIAL: URUNG HASIHOLAN
Full text linkTechnological developments of this era affected the da’wa model as never beforerapidly and dynamic. One of the technological trends of this millenium is digital media because it is faster and easer to acces information. Da’wa is to call, invite, and encourage someone to do a good thing. Da’wa should utilities any available communication instrument. If not, then da’wa would be falling behind and slowing down so that is would affect morals and morals in the millennials. This article discussing digital media whether it can be the appeal of millenials in preaching. By approach to literature studies that later date are elaborately analyzed, the data could explain that a climb through digital as by using social media asa trendy and fahionable medium of communication can become an attraction for millenials to preach. This is due to the large number of people who use social media as mesia in efforts to deliver the message of the da’wa
The Values Of Silaturahim Character Education In The Local Wisdom Tradition Of Hari Rayo Enam In The Community Of Ujung Pasir Village, Tanah Cogok Sub-District
No full textThis study aims to examine the character education values embedded in the practice of silaturahim (strengthening kinship) within the local wisdom tradition of Hari Rayo Enam in Ujung Pasir Village, Tanah Cogok Sub-district. This tradition is a hereditary celebration with deep social and religious significance. The community uses this moment to strengthen family ties, build communication, and instill values of togetherness and solidarity. Using an ethnopedagogical approach, this research found that the Hari Rayo Enam tradition reflects character education values such as togetherness, cooperation, care, family spirit, and solidarity. Activities such as congregational Tasbih prayers, grave visits, recitation of Yasin and tahlil, and other social activities strengthen the integration of these character values into community life. The roles of community leaders, religious figures, the village head, and traditional leaders are crucial in preserving this tradition. This study concludes that the Hari Rayo Enam tradition is not only a religious celebration but also an important means of building character and strengthening social relationships, which can be used as a model for implementing character education in various aspects of life
Naḥw Studies in Jambi: Exploration of Local Manuscripts on its Origin and Existence
Full text linkThe Arabic language, particularly naḥw (syntax), is considered highly important to the Malay people, including those in Jambi. However, the study of naḥw in the manuscripts available in Jambi remains very limited. This article explores the study of naḥw in Jambi by mapping naḥw manuscripts housed in the Siginjei Museum and the Gentala Arsy Museum in Jambi. This research employs a facsimile text edition approach to the naḥw manuscripts with registration numbers 2505, 2539, 2514, 2540, and 2160. The findings reveal that the naḥw manuscripts in the collections of the Siginjei and Gentala Arsy Museums in Jambi have a strong connection with naḥw studies in the Middle East. The naḥw manuscripts in Jambi are not works of Jambi scholars (ulama), but were brought by ulama from outside Jambi, especially from Mecca, such as Sayyid ‘Abdullāh Dahlān who arrived in 1923, Shaykh Sa‘īd Yamanī in 1924, and others who taught at Madrasah Nurul Iman. Additionally, there are manuscripts that were brought from Palembang to Jambi. The naḥw manuscripts in Jambi generally contain and record the content of al-‘Awāmil al-Mi’ah by ‘Abd al-Qāhir al-Jurjānī. However, the book is not used as a naḥw textbook in the pesantren in Jambi.
Ilmu bahasa Arab, naḥw khususnya, dianggap sangat penting bagi orang Melayu, termasuk Jambi. Namun kajian ilmu nahwu dalam manuskrip yang ada di Jambi masih sangat minim. Artikel ini menelusuri kajian naḥw di Jambi melalui pemetaan manuskrip Nahwu yang ada di Museum Siginjei dan Museum Gentala Arsy Jambi. Penelitian ini menggunakan edisi teks faksimili terhadap manuskrip naḥw dengan nomor registrasi 2505, 2539, 2514, 2540, and 2160 dan melakukan wawancara dengan sejumlah pengurus pondok pesantren. Dari hasil penelusuran diketahui bahwa manuskrip naḥw koleksi Museum Siginjei dan Gentala Arsy Jambi memiliki hubungan yang kuat dengan kajian naḥw Timur Tengah. Manuskrip naḥw yang ada di Jambi bukan merupakan karya ulama Jambi, melainkan dibawa oleh ulama dari luar Jambi, khususnya dari Mekkah, seperti Sayyid ‘Abdullāh Dahlān yang datang pada tahun 1923, Shaykh Sa‘īd Yamanī pada tahun 1924, dan lainnya yang mengajar di Madrasah Nurul Iman. Selain itu, ada juga manuskrip yang dibawa dari Palembang ke Jambi. Manuskrip naḥw di Jambi umumnya banyak memuat dan mencatatkan isi dari kitab al-‘Awāmil al-Mi’ah karya ‘Abd al-Qāhir al-Jurjānī. Namun, kitab tersebut tidak digunakan sebagai kitab nahwu di pesantren-pesantren yang ada di Jambi
Intertextual Patterns in Ibn Kathīr’s Muqaddimah: A Comparative Study with Ibn Taymiyyah’s Methodology
Full text linkThis study aimed to analyze the intertextual patterns found in the muqaddimah of Ibn Kathīr’s Tafsīr al-Qur’ān al-‘Aẓīm and its relation to Ibn Taymiyyah’s Muqaddimah fī Uṣūl al-Tafsīr to understand how classical exegesis practices evolved. A qualitative approach with an intertextual analysis framework focused on primary text comparison and thematic evaluation. The study identified vital patterns, including haplology, expansion, and transformation, illustrating how Ibn Kathīr integrated and adapted previous scholarly ideas to create his distinctive interpretative voice. Key results showed that these modifications were deliberate strategies emphasizing Qur'anic coherence and source authenticity. The findings underscore the innovative nature of classical Islamic scholarship and highlight the dialogic relationship between foremost scholars, demonstrating how intertextual strategies can shape religious literature. This analysis offers a foundation for future research on how scholarly interpretations were transmitted and adapted in other works. The paper includes detailed examples, references, and a comparative analysis of linguistic and thematic structures.
Penelitian ini bertujuan untuk menganalisis keterkaitan antara pola-pola intertekstual yang ditemukan dalam muqaddimah Tafsīr al-Qur'ān al-'Aẓīm karya Ibn Kaṡīr dengan Muqaddimah fī Uṣūl al-Tafsīr karya Ibnu Taimiyah untuk memahami bagaimana praktik-praktik tafsir klasik berkembang. Penelitian ini menggunakan pendekatan kualitatif dengan kerangka analisis intertekstual yang berfokus pada perbandingan teks primer dan analisis tematik. Dalam penelitian ini, ditemukan pola-pola penting, termasuk haplologi, ekspansi, dan transformasi, yang mengilustrasikan bagaimana Ibnu Kathīr mengintegrasikan dan mengadaptasi gagasan-gagasan ilmiah sebelumnya untuk menciptakan suara tafsirnya yang khas. Hasil utama menunjukkan bahwa modifikasi ini merupakan strategi yang disengaja untuk menekankan koherensi Alquran dengan keaslian sumber. Temuan ini menggarisbawahi sifat inovatif dari kesarjanaan Islam klasik dan menyoroti hubungan dialogis antara para ulama terkemuka, menunjukkan bagaimana strategi intertekstual dapat membentuk literatur keagamaan. Analisis ini menawarkan sebuah landasan untuk penelitian di masa depan tentang bagaimana penafsiran ilmiah ditransmisikan dan diadaptasi dalam karya-karya lain. Penelitian ini mencakup contoh-contoh terperinci, referensi, dan analisis komparatif struktur linguistik dan tematik
PEMANFAATAN MEDIA SOSIAL SEBAGAI SARANA MEDIA DAKWAH BAGI MAHASISWA MANAJEMEN DAKWAH FAKULTAS USHULUDDIN ADAB DAN DAKWAH IAIN KERINCI ANGKATAN 2021: TUTI MAHARANI
Full text linkIn the era of increasingly advanced digitalization, social media has played an important role in various aspects of life, including as a medium for preaching. Social media allows individuals and religious communities to share messages of goodness and religious values quickly and widely with a wider audience through platforms that are accessible to many people. The aim of this research is to determine the use of social media as a means of da'wah media for da'wah management students class of 2021. This research uses a qualitative approach. The research results of the use of social media by missionary management students have proven to be effective in spreading religious messages to a wider audience. Social media's ability to reach diverse audiences and to convey messages quickly and interactively makes it a powerful tool for da'wah. This is proven by the fact that many da'wah management students are interested in watching videos uploaded by da'wah that are distributed on social media. Not just watching, da'wah management students also participated in the form of questions in the comments column of social media accounts that uploaded da'wah videos. Da'wah management students also shared preaching videos that they thought were interesting to share in WhatsApp groups