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ISLAMIC LAW STUDY ON THE DISTRIBUTION OF INHERITANCE FOR WIVES WHO BEAR THE FAMILY'S ECONOMIC BURDEN IN DEMAK
Full text linkIn this study, researchers examined the division of inheritance rights of women who work, in the view of Islam, the religious law of Islam views women especially in the study of women standing as a wife is no longer a career woman herself, she has become the right of the husband is no longer the rights of the elderly , the wife's good nature to help it, once again not to meet the needs of the family. This is not apart from the fact that sociological factors experienced by the women, in this case the wife who entered the modern era is a lot of wives who work to help the family economy even provide for the continuity of the family . This sometimes makes ricuhnya division of inheritance that occurred in the county Demak. One alternative to this problem is to prove by further data and research related to the rights of a woman in this case working wives who bear the economic part of the next of kin in the family. Understanding the obstacles and barriers experienced by a wife who works and trying to provide for his family in the division of the estate is a part. The purpose of this thesis writing which help provide knowledge and insight is deeply concerning hasanah Mawaris law, in particular the division of inheritance law wife of obtaining one per four-piece if it does not have children yet, if left offspring wife's part is one-eight. Thus God governs in the Qur'an Surah an Nisa 'verse twelve. Islamic law division of inheritance has been very fair, especially women, Islam does not mengkastakan women, especially mothers. Mother called the prophet three times by the king of the Prophet Muhammad, far above the father. Therefore, although the wife gets one per eight if she's a mother, does not matter to him, because the mother still gets consecrated a son, whose value is far from one-fourth and one-eight inheritance. Especially in Islamic law recognize shirkah.Keywords: wife, solehah, law
ENHANCING THE READING ABILITYOF THE ELEVENTH GRADE STUDENTS OF SOCIAL PROGRAM IN MA HASAN KAFRAWI MAYONG JEPARA IN THE ACADEMIC YEAR 2014/2015THROUGH DEAR (DROP EVERYTHING AND READ) TECHNIQUE
Full text linkMembacaadalahketerampilanberbahasa yang pentinguntuk di kembangkan di dalamkelas.Membacaseringterlihatsebagaisubyekbahasasaja.Siswajarangmembacauntukkesenangan, merekaberfikirbahwamembacaadalahbagiandaribukuteks.Kemampuanmembacasiswakelas XI IPS MA HasanKafrawiMayongJepara di kategorikankurangmemuaskan.Banyaksiswa yang belumbisamencapaistandar minimal yaitu 65.Olehkarenaitu, penelitimelakukanpenelitianuntukmeningkatkankemampuanmembacasiswa.Penelitimenggunakantehnik DEAR untukmeningkatkankemampuanmembaca.Tehnik DEAR adalahmembacauntukkesenangan yang diletakkanpadawaktumembacaselama jam pelajaran.
Penelitianinibertujuanuntukmengetahuipeningkatankemampuanmembacasiswakelas XI program IPS di MA HasanKafrawiMayongJeparamenggunakanTehnik DEAR padatahunpelajaran 2014/2015.
MetodepenelitianiniadalahPenelitianTindakanKelas (PTK) denganempatlangkah.Yaitu; perencanaan, palaksanaan, pengamatan, danrefleksi.Subyekpenelitianiniadalahsiswakelas XI program IPS di MA HasanKafrawiMayongJeparapadatahunpelajaran 2014/2015.
Ada duasiklusdalampenelitianini.Setelahmelaksanakanduasiklus, penulismenemukanbahwakemampuanmembacasiswameningkat di setiapsiklus.Kemampuanmembacasiswa di siklus 1 adalah 71,47persen. Peningkatandariskorterakhirkesiklus 1 adalah 19,85persen. Kemampuanmembaca di siklus 2 adalah 80,52persen. Peningkatandarisiklus 1 kesiklus 2 adalah 9,05persen. Selainnilai, aktivitas di dalamkelasjugabagus.Siswamerasanyamandanmenikmatiketikasaatmembacatiba.Hasildiatasmenunjukkanbahwasemuasiswadapatmencapaistandar minimal danmendapatkanhasil yang bagus di siklus 2.Sehingga, penulismemutuskanuntukmenghentikanpenelitian.
Padasiklus 1, siswamerasabingungketikawaktumembacadimulai.Merekaterlihattidaktertarikdenganteknik yang baru.Di sampingitu, penjelasandari guru jugakurangjelas.Sehinggamembuatsiswatidakdapatmelakukanaktivitasnyadenganbaik.Di siklus 2, kondisinyatelahberubah.Penjelasan guru menjadijelassehinggasiswadapatmemahamiapa yang harus di lakukan. Siswamerasanyamanketikawaktumembacatiba.Hal itu di sebabkankarenamerekatelahmelakukannyalebihdarisatu kali.Sehinggapermasalahan di siklus 1 berhasil di hilangkandalamsiklus 2.Dan penelitian di hentikan.
Dari hasilpenelitian, penulismenyimpulkanbahwa DEAR dapatmeningkatkankemampuanmembacasiswakelas XI program IPS di MA HasanKafrawiMayongJeparapadatahunpelajaran 2014/2015.Semogapenelitianiniapat member informasitentangstrategipengajaranmembacadanpeneliti yang lain untukmelakukanpenelitian yang lebihlengkap
PERAN SUFISME DALAM MENGATASI PAHAM ISLAM RADIKAL DI INDONESIA
Full text linkRadical Islamic Movement or Islamic Radicalism is a movement that has a mindset of textualist ideology, takfiri and truth claim. Basically, the context in which a religious understanding that is claimed to be the final truth, certainly contains an exclusive and offensive element so that some views, flow, and any schools outside is deemed as deviant, because it is far from authoritative sources originating from the Qur'an and the Sunna. This phenomenon does not reflect the peace of Islam as taught by the Prophet as rahmatan lil ‘Alamiin (mercy for all nature). This article explores further the importance of the role of Sufism related to the spiritual teachings in it which are the basic foundation in realizing Islam that is peaceful, tolerant, respectful, respectful among fellow human beings especially among other religious people. Islamic teachings extracted in Sufism contain solutive elements in fulfilling the true spirit of Islamic migration (hijra). The Sufism values contain restraints on an "engine of desire" which is now sweeping through modern society. In these conditions, in the face of challenges for the reduction of the spirit of radicalism, consistency (tawakkal) is needed, namely the form of tireless cleansing of the soul.Gerakan Islam Radikal atau Radikalisme Islam merupakan gerakan yang memiliki pola pikir ideologi tekstualis, takfiri dan truth claim. Pada dasarnya, konteks di mana sebuah pemahaman keagamaan yang diklaim sebagai kebenaran final, tentu mengandung unsur eksklusif dan ofensif sehingga paham, aliran, madzhab apapun diluar dirinya dianggap menyimpang, karena jauh dari sumber otoritatif yang berasal dari al-Qur’an dan al-Sunnah. Fenomena tersebut tidak mencerminkan kedamaian Islam sebagaimana yang diajarkan oleh Rasulullah Saw. sebagai rahmatan lil ‘Alamiin (rahmat bagi seluruh alam). Artikel ini mengeksplor lebih jauh tentang pentingnya peran nilai-nilai sufisme terkait ajaran-ajaran spiritual di dalamnya yang menjadi pondasi pokok dalam merealisasikan Islam yang damai, toleran, saling menghargai, menghormati antar sesama umat manusia terlebih antar umat agama lain. Ajaran Islam yang terekstrak dalam sufisme mengandung unsur solutif dalam memenuhi semangat hijrah keislaman yang sesungguhnya. Nilai-nilai sufisme yang dimaksud mengandung pengekangan terhadap sebuah “mesin hasrat” yang kini melanda masyarakat modern. Di dalam kondisi seperti ini, dalam menghadapi tantangan demi berkurangnya spirit radikalisme, diperlukan konsistensi (tawakkal) yaitu bentuk penyucian jiwa yang tak kenal lelah
IMPLEMENTASI KEBIJAKAN PENDIDIKAN DINIYAH FORMAL DI MADRASAH COKROKERTOPATI TAKERAN MAGETAN
No full textKebijakan Pendidikan Diniyah Formal merupakan kebijakan bagi pesantren yang telah lama menyelenggarakan pendidikan kajian-kajian keagamaan Islam. Kebijakan itu bertujuan agar pesantren dapat terus mempertahankan kajian-kajian keagamaannya melalui formalisasi pendidikannya. Berdasarkan hal itu, rumusan masalah dalam penelitian ini. Pertama, bagaimana implementasi kebijakan Pendidikan Diniyah Formal di madrasah Cokrokertopati. Kedua, bagaimana implementasi kebijakan Pendidikan Diniyah Formal di madrasah Cokrokertopati dari segi input dan proses pendidikannya. Ketiga, Bagaimana implikasi implementasi kebijakan Pendidikan Diniyah Formal terhadap lembaga. Penelitian ini bertujuan untuk menganalisis kritis permasalahan implementasi kebijakan Pendidikan Diniyah Formal yang telah dirumuskan oleh pemerintah ditinjau dari empat aspek, yaitu komunikasi, sumber daya, disposisi dan struktur birokrasi. Kemudian ditinjau implementasinya dari aspek input dan proses pendidikan kemadrasahannya dan implikasi terhadap kelembagaannya. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian lapangan kualitatif, dan kondisi dilapangan diuraikan dengan metode induktif, sedangkan pendekatan yang digunakan adalah pendekatan manajemen pendidikan dan kebijakan pendidikan. Dan tehnik penyajiannya menggunakan tehnik deskriptif. Fokus penelitian ini adalah madrasah Cokrokertopati sebagai salah satu madrasah yang menyelenggarakan Pendidikan Diniyah Formal. Hasil penelitian ini menunjukkan bahwa komunikasi dan kordinasi antara pemangku kebijakan belum berjenjang dan terstruktur, terdapat disposisi antara pemangku kebijakan dengan pelaksana kebijakan. Dan implementasi pada tataran implementor ditemukan bahwa dari segi input terdapat tenaga pendidik yang belum memenuhi standar, standar kurikulum terlalu tinggi, anggaran dana kurang memadai. sementara dari segi proses, manajemen madrasah Cokrokertopati masih belum terkelola dengan baik, perencanaan pembelajaran belum standar profesional, pengelolaan proses pembelajaran belum efektif, metode pembelajaran tidak variatif, penilaian hasil pembelajaran tidak sesuai dengan standar profesional, belum ada pembinaan dan pengawasan dari pemerintah. Dan implikasi Pendidikan Diniyah Formal terhadap kelembagaan adalah paradigma formalisasi Pendidikan Diniyah, sentralisasi dan segmentasi pelayanan pendidikan keagamaaan Islam di pesantren non salafiyah.
Kata Kunci : Implementasi, Kebijakan, Pendidikan Diniyah Forma
Analyzing the concept of Makky and Madany science with Gadamer’s hermeneutics
Full text linkIn Qur’anic interpretation, Makky and Madany science are of the important elements. Because, to interpret Qur’anic verses without signification of both sciences (as well as other sciences included in what so-called as Ulu>m al-Qur’a>n) is reputed invalid. However, the further discourse of Qur’anic interpretation and development of its methodology pay less attention to the significance of these sciences.
Contemporary Qur’anic interpretation’s trend perceives Makky Madany as a discourse, which is very open toward a shifting. In the other word, it is very possible to the rethinking of the concept (Makky and Madany), since Qur’an cannot be alienated from its historicity. To deal with such a kind of a philosophical problem, it is needed a new perspective. Therefore, in the discussion and development of these sciences that is different from the establishing perspectives.
Gadamer’s hermeneutics is considered relevant to be an analytical tool to gain this objective. His philosophical hermeneutics stir up itself with everything that makes understanding is possible. Therefore, this research will focuses on what is the contiguous between Makky and Madany science and Gadamer’s hermeneutics, and what is the relevance of Gadamer’s hermeneutics with Makky and Madany science. While the methodology used here is library research. This research focuses on characters, structure, contents, and horizons of Makky and Madany. The data will be analyzed qualitatively, and elaborated in descriptive, analytic, interpretative, and comparative-synthetic methods.
There are some contiguity between Makky and Madany Science when it is analyzed with Gadamer’s hermeneutics that we could withdraw. Those are: Firstly, The concept of hermeneutical circle will find its relevance to the identification method of Makky and Madany verses and chapters; Secondly, The concept of dialogue and logic of question and answer will find the relevance to diverse characters of the verses and chapters; Thirdly, The Qur’an, as sacred texts, is truly unique in composition. It is neither prose nor poetry. But, there are a high frequency of rhetorical features occupied in it; Fourthly, the concept of historical understanding is demanding contemporaneity. Like enjoying a work of art, an understanding of the Qur'an is in fact experiencing contemporaneity with any discourses it offers.
Makky and Madany has relevance with Gadamer’s hermeneutics. The relevance between Gadamer’s hermeneutics and Makky and Madany science is because of two reasons: firstly, Gadamer’s emphasis on dialogue between past, present and future; secondly, Gadamer’s concern to the universality of language as the (only) mean of dialogue as well as the medium of human existential.
Gadamer’s philosophical hermeneutics and Makky and Madany science are not two contrasting disciplines. To oppose both disciplines is a big mistake, since each has its own domain and proportion. Makky and Madany science with its certain method as part of Ulu>m al-Qur’a>n can be operated on philosophical foundation of understanding concerned by Gadamer, since he did not offer any methodological procedures.
Some considerable points arise after analyzing Makky and Madany science with Gadamer’s hermeneutics as in follows: Makky and Madany science is a witness to the progression of history passed by human beings; Character, style and containing language that are the concern of Makky and Madany science provide clues about different horizons of the partners of dialogue; Language of the Qur'anic text, as mapped through the Makky and Madany science, should be understood as a point on their growth historically, with the historicity of its meaning, language tools and syntax; the Qur’anic hermeneutics has to take seriously the living phenomenon and to stop reducing the Qur’an to be only a text. It is time now to shift our conceptual framework from the Qur’an as a “text” to the Qur’an as “discourse”
HUBUNGAN STRATEGI MENGAJAR GURU AL-QUR'AN HADITS DENGAN PERKEMBANGAN MINAT MEMBACA AL-QURAN SISWA DI MTs AL-FALAH JATIROKEH BREBES
No full textANALYSIS OF THE OIL AND GAS SAFETY IMPLEMENTATION AT PONOROGO GAS STATIONS
Full text linkGas stations are places that have a high level of fire risk (Major Hazard
Accident), that is, if an accident occurs, it will cause very large losses, both loss of
human life and other material losses. An accident at one of the gas stations has
occurred in Ponorogo Regency, namely the Sinduro gas station on Ahmad Yani
street, Surodikraman village, Ponorogo Regency. The purpose of this study is to
find out the implementation of oil and gas safety at Ponorogo gas stations. This
research is aqualitative descriptive research, through interviews and observations
using a checklist for the implementation of oil and gas safety at Ponorogo gas
stations. This research was carried out in November-December 2024. The total
number of gas stations in Ponorogo is 22 gas stations, in this study there are 4 gas
stations with a division using cluster sampling. The results of the data analysis in
this study for all gas stations in Ponorogo can be categorized as good, but it needs
to be improved at several gas stations related to the company's electrical installation,
the availability of sand tanks and their contents and the use of plastic jerry cans
when filling fuel. The suggestion in this study is to carry out routine control of the
company's facilities and safety systems and eliminate the use of plastic jerry cans
in fuel filling and replace them with metal jerry cans.
Keywords: Gas station, oil and gas, risk, safety implementatio
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
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