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IMPLEMENTASI TEORI KOMUNIKASI DALAM DAKWAH
No full textIf dakwah means “preaching” then the dakwah has entered the area of Communication Studies. In Communication Sciences, a communicator is required to understand: 1) what message will be delivered, 2) how the message was delivered & 3) who will receive the message. There are many theories in science communication in order to a message can be achieved effectively. These theories are very important to use by scholars and practitioners of dakwah. For its implementation, dakwah requires the knowledge and theories in order the effectiveness and the success reached a maximum in the da’wah. In providing the material of religious to the object da’wah must be adapted to the conditions, circumstances and realities of mad’u upper middle class simply overwhelmed by the recitation (monologue) with no dialogue. Or conversely people with a pathetic condition be consulted regardless of the needs of the mad’u
FENOMENA SPIRITUALITAS TERAPAN DAN TANTANGAN PENDIDIKAN AGAMA ISLAM DI ERA GLOBAL
Full text linkFenomena spiritualitas terapan seperti aliran pranana, energy spiritual nusantara, hypno, psichotronika, transfer energy dll sebagai fenomena pola spiritualitas yang mampu mengisi sebagian ruang kegelisahan orang-orang modern. Berbeloknya manusia modern yang mulai lelah dengan hanya mengandalkan pola berfikir materialis positifis menuju spiritualitas sebagai keseimbangan fithri manusia ternyata tidak serta merta mereka membutuhkan agama yang di dalamnya berisi ke imanan terhadap Allah SWT, Tuhan semesta alam. Namun ternyata spiritualitas terdiri dari banyak ragamnya. Setidaknya ada tiga pola dasar spiritualitas yaitu spiritualitas yang berdasar psikologi/diri manusia, alam dan agama. Dua macam spiritualitas yang pertama hakikatnya sama dengan ilmu-ilmu sain yang mendasarkan pada keyakinan bahwa pusat energi adalah manusia dan alam (anthropo centre dan natural centre) yang juga akan sampai pada titik kehampaan dan keterbatasan manusia dan alam dan berbuah kegelisahan dan keputusasaan. Spiritualitas agama seharusnya bisa tampil ke permukaan, disampaikan dengan metode dan strategi pendidikan agama khususnya Islam yang mudah dipahami dan di aktualisasikan sesuai dengan globalisasi sehingga bisa menjadi solusi bagi kegersangan manusia modern akan hakikat hidup yang serba kompleks, cepat dan majemuk. Spiritualitas agama Islam dengan demikian bisa diharapkan menjadi fondasi baru peradaban mendatang
AL-QUR’AN DAN REALITAS SEJARAH UMAT MANUSIA
No full textAl-Qur’an Is the word of Allah (God) which guaranteed the truth all time. His word righteous, including historical events mentioned in it, when the verses of Al-Qur’an understood in comprehensive, not partial. Al-Qur’an, the holy book contains complete teaching for human life, is as hudan (guidance), as al-Furqan (the difference between right and false, between right and wrong, between the benefits and madlarat), as az-zikr (a reminder that human do not get las in the sleaze and crime), and so forth. So the word of God is a functional, cerry out his word as a form of servitude to the Creator of human beings, providing a strong moral foundation and accurate for humans as the human stock/supplies in the world to get to the enjoy ment/happiness of the eternal here after
STUDI KRITIK TERHADAP PEMIKIRAN KH. AHMAD DAHLAN DALAM PENENTUAN ARAH KIBLAT DAN AWAL BULAN QAMARIYAH
No full textThis study seeks to reveal and explain the thinking of KH. Ahmad Dahlan about the direction of Qibla, the beginning of the month Qamariyah and the extent of the influence of KH. Ahmad Dahlan in Muhammadiyah related to astronomy.This study uses the approach of astronomy (falaq) or astronomy that are characteristic of astronomy research is supported by interviews and documentation to obtain representative data. These approaches can be found the results, namely: First, KH. Ahmad Dahlan able to create a theory to determine the direction of Qibla ie using a globe, which was not yet so advanced technology, with a globe that KH. Ahmad Dahlan diligence that the direction of the Qibla of Yogyakarta city in general and in particular the Great Mosque is 240, when compared with the contemporary direction of qibla calculation software is less oblique to the right 1 15 '0 "(one degrees fifteen minutes zero seconds) of a real Kiblat, while from calculation formula triangle ball of qibla direction is less oblique to the right 0 42 '21.88". Second, for the first time KH. Ahmad Dahlan determine the beginning of the month taqribi Qamariyah is essential to follow his teacher K. Dahlan Termas with the book of al-Ihwan Tazkir that tend to geocentric. But after Djalaluddin studied with Sheikh Taher, KH. Ahmad Dahlan move to the intrinsic reference Tahkiki using Matla 'al-Sa'id who tend to be heliocentric. Third, KH. Ahmad Dahlan with Muhammadiyah has a linkage between the two, because the ideas KH. Ahmad Dahlan until now been adopted and used by Muhammadiyah in issues related to the astronomy
PELESTARIAN LINGKUNGAN DALAM PERSPEKTIF SUNNAH
Full text linkAjaran Islam menawarkan kesempatan untuk memahami Sunnatullah serta menegaskan tanggung jawab manusia. Ajaran Islam tidak hanya mengajarkan untuk mengambil manfaat dari sumberdaya alam, tetapi juga mengajarkan aturan main dalam pemanfaatannya dimana kesejahteraan bersama yang berkelanjutan sebagai hasil keseluruhan yang diinginkan. Salah satu sunnah Rasulullah saw menjelaskan setiap warga berhak untuk mendapatkan mafaat dari suatu sumberdaya alam milik bersama untuk memenuhi kebutuhan-kebutuhan hidupnya sepanjang tidak melanggar, menyalahi, dan menhalangi hak-hak yang sama pada diri orang lain. Penggunaan sumberdaya alam yang langka harus tetap mendapat pengawasan dan perlindungan yang baik.Menjaga kelestarian lingkungan hidup merupakan bagian dari akhlak mulia yang harus diterapkan di tengah-tengah kehidupan manusia. Hal ini, untuk menjaga keberlangsungan kehidupan di dunia dan menjauhkan kerusakan dan bencana yang terjadi karena ulah sebagian manusia. Rosulullah sebagai seorang Nabi telah memberikan perintah yang tegas kepada umatnya untuk menjaga alam ini dan tidak membuat kerusakan di dalamnya
KESIAPAN MADRASAH DALAM PELAKSANAAN KURIKULUM 2013
Full text linkSecara umum kesiapan guru MTs Negeri di Jawa Tengah dilihat dari aspek penyusunan Rencana Pelaksanaan Pembelajaran (RPP) berada pada kategori BAIK (81,59). Apabila dibedakan antara kesiapan guru mapel umum dengan guru mapel PAI, maka terdapat perbedaan, yaitu kesiapan guru mapel dalam penyusunan RPP terkait dengan pelaksanaan Kurikulum 2013 adalah Lebih Baik (84,84 / Baik) dari pada guru mapel PAI (78,13 / Cukup). Adapun dilihat dari kesiapan guru MTs Negeri di Jawa Tengah dari aspek pelaksanaan pembelajaran di kelas berada pada kategori Cukup(78,26). Apabila dibedakan antara kesiapan guru mapel umum dengan guru mapel PAI, maka terdapat perbedaan, yaitu kesiapan guru mapel dalam pelaksanaan pembelajaran di kelas dengan menggunakan kurikulum 2013 adalah Lebih Baik (81,45) dari pada guru mapel PAI (74,66)Faktor pendukung dalam kesiapan pelaksanaan kurikulum 2013 adalah 1). adanya sosialisasi kurikulum 2013 untuk kepala madrasah, pengawas dan guru serta mengadakan koordinasi dengan KKM, MGMP, Pokjawas secara mandiri dan intens, 2). menciptakan suasana kelas yang standar dengan tuntutan kurikulum 2013, 3). SDM guru cukup baik terutama guru yang sudah mengikuti sosialisasi kurikulum 2013 sebagai peserta inti dari pusat dan siap bekerjasama. Adapun faktor Penghambat adalah 1). dari aspek waktu, materi, dan narasumber ketika sosialisasi, workshop, dan diklat kurang proporsional, 2). Buku pegangan guru dan peserta didik belum terpenuhi terutama untuk buku PAI, 3). tidak semua guru memiliki atau terampil dalam mengoperasikan laptop, 4). Tidak semua alat peraga maupun perlengkapan laboratorium IPA tersedia sesuai dengan tuntutan materi, 5). Belum tersedianya ruangan khusus bagi guru untuk mengadakan evaluasi maupun sharing pembelajaran, 6). Mindset Guru di mana guru masih menggunakan metode klasik dengan ceramah yang lebih dominan, dan 7). Faktor pendampingan bagi guru yang dilakukan oleh pengawas tidak berjalan dengan baik
TAFSIR AYAT JILBAB: KAJIAN TERHADAP Q.S. AL-AHZAB [33]:59
No full textAlthough the veil verses come when Muslim is in unsafe condition, it did not mean that the wearing of veil could be abandoned when it was safe. Hijab which remains the teachings of Islam must be considered; at least the veil became the ethic and aesthetic (tahsiniyyah). Islamic teachings are actually not on the headscarf, but it is to the usage as to cover the nakedness, which cover certain part of the body that are considered to be vulnerable and it could cause a scandal. In the prophet era, aurat is defined by the entired of body excluding the face, the palms and the soles of mature women. As for the male, it was between the knees and the navel. If the veil is used as the characteristic to distinguish between the free women and the female slaves, while in fact now female slaves are no longer to be found except slavery in another form, then the wearing of hijab at the moment is no longer an obligation. However, it does not mean wearing the hijab should be banned, especially if it is as accessories or complementary, but on how to formulate a genitals cover or Muslimah outfit
MAKNA BILANGAN ANGKA DALAM AL-QUR'AN
No full textThe Qur’an is not only a principal source of Islamic teachings pertaining to belief, Shari’ah and morals, but there are many cues in the Qur’an that encourage and inspire the advancement of human civilization. The Qur’an as a civilization that does not mean it contains the basic principles of science and civilization, one of which is to provide motivation and inspiration to study mathematics and arithmetic.The Qur’an uses numbers and figures are scattered in several verses, either in the form of fractions (al-kasur), unit numbers (al-mufrad), sequence numbers (at-tartibiyah), arranged numbers (murakkab) and dozens of numbers (al-uqd). The Qur’an also mentions 38 numbers, which can be grouped into seven groups of fractions, ie, unit numbers or numbers that only a single digit number composed (murakkab) of two numbers, numbers which are composed of three numbers, numbers which are composed of four numbers, numbers which are composed of five numbers, and numbers are made up of six digits. Some are repeated and there is a one-time mention. The meaning of these numbers there are two kinds of intrinsic meaning (truth) and the meaning of numbers of majazi
DINAMIKA PENENTUAN AWAL BULAN KAMARIAH MENURUT MUHAMMADIYAH (Studi atas Kriteria Wujûd al Hilâl dan Konsep Maţla’)
No full textMuhammadiyah used hisab hakiki wujud al-Hilal (The existence of crescent above the horizon) in determining the beginning of kamaria month. The use of this menthod sometimes has impacted in deciding the time for Ramadan, Idul Fitri and Idul Adha the results, sometimes, differ from the government and other Islamic organization’s conclusions. This research is to answer following questions 1) Why does Muhammadiyah use hisab hakiki wujud al-hilal to determine the beginning of kamaria month?, 2) How are the position of mathla’ and date line used by Muhammadiyah in determining the beginning of kamaria months if data line separate Indonesian area?, 3) How does Muhammadiyah justify wujud al-halal concept that meets with astronomical criteria?This research is a qualitative library research based. The method for collecting data is a document study and interview, while descriptive analysis is choosen for the method for data analysis. Ushul al-fiqh and scientific cum-doctriner approaches are also used as supporting tools for the data analysis. The research shows several interesting results. First, the decision of Muhammadiyah to use hisab hakiki wujud al-hilal is basically shaped by Muhammadiyah’s understanding on Islamic tradition. Second, mathla’ that has taken by Muhammadiyah as parameter is mathla’ wilayah al-hukm (all of Indonesia area). Third, reorientation of Muhammadiyah to justifies or to match wujud al-hilal criteria with astronomical criteria, namely crescent visibility according to international criteria, so far, has not been officially decided yet. The idea still runs as discource among Muhammadiyah’s leaders
REKONSTRUKSI SYARIAT : PEMIKIRAN MUHAMMAD SAID AL-ASYMAWI
No full textAs the times, talk about sharia become an arena of heated debate in the discourse of Islamic thought. That's because sharia is understood formally-textual so often seen as not in conformity with the context of the times and changes. Though true sharia is a concept that also accompanies the development of civilization and humanity as a goal makes. This paper discusses one of the thought leaders who participated actively in the reform of Islamic law, ie, Muhammad Said al-Ashmawi, a former judge in Egypt. He comes to offer a few thoughts reconstruction of Shari'a that the effect is very positive for the development of Islamic legal thought appropriate to the context of today. According to him, there is an understanding of the Shari'a that needs to be clarified. The substance is related to the humanitarian and welfare, and it is more important than istilling symbols on the walls of the Shari'a legal-formal state legislation. So that needs to be used as a reference in its application is the maqashid ash-Shariat (the purposes of its own Shari'a). Research on al-Ashmawi thinking this could be a reference to be used as an argument or a slightly different view, so when looking at the context that occurred in Indonesia, al-Ashmawi thinking this could be a discourse of new thinking