3 research outputs found
Peran perencanaan strategis dalam upaya peningkatan kualitas program kerja Pimpinan Ranting Ikatan Pelajar Nahdlatul ‘Ulama (PR IPNU) Rungkut Surabaya
No full textJudul dari penelitian ini adalah “Peran Perencanaan Strategis dalam Upaya Pengingkatan Kualitas Program Kerja PR IPNU Rungkut Surabaya”. Sedangkan tujuan diadakannya penelitian ini adalah untuk menjawab rumusan masalah yang ada yakni “Bagaimana penyusunan perencanaan strategis yang dilakukan oleh pengurus PR IPNU Rungkut Surabaya serta bagaimana peran perencanaan strategis dalam penyusunan program kerja PR IPNU Rungkut Surabaya”. Penelitian yang digunakan adalah deskriptif kualitatif yaitu mendeskripsikan dan menjabarkan data dengan maksud untuk memaparkan dan menggambarkan keadaan situasi dan kondisi serta fenomena sesuai fakta di lapangan. Data yang terkumpul dianalisis menggunakan analisis yang dikemukakan oleh Jhon W Creswell yaitu kualitatif grounded theory yang memiliki beberapa tahapan dianataranya, deskripsi secara detail dan terinci, coding, kategorisasi, dan analisis atau penafsiran. Peneliti menggunakan beberapa teori utama,yaitu teori perencanaan strategis oleh David dan teori manfaat perencanaan strategis Susatyo Herlambang. Hasil temuan dari penelitian ini adalah organisasi PR IPNU Rungkut Surabaya melakukan penyusunan perencanaan strategis melalui beberapa langkah yaitu pernyataan visi misi, latar belakang organisasi, analisis internal dan ekternal, analisis SWOT dan penentuan strateg
Conversion of African Americans to Islam : a sociological analysis of the Nation of Islam and associated groups
No full text'Conversion of African Americans to Islam: A Sociological Analysis of the Nation of
Islam Associated groups' is an empirical study of the religious experience of people
who had/have distinctive features in terms of race, ethnicity and historical experience.
The purpose of this thesis is to demonstrate how African Americans' (AAs) conversion
experience in general, and the Nation of Islam associated groups' conversion in
particular, differ from the studies of recruitment and conversion in the sociology of
religion and New Religion Movements (NRMs). More specifically, their recruitment
and conversion experiences to Islam diverge from those who converted to mainstream
Islam. The study investigates how AAs' historical experience, soci-economic
difficulties and the racism they encountered shaped and influenced their religious
understanding.
Research methods involved participant observations, a survey questionnaire, interviews,
conversations, personal communications and correspondence. To collect ethnographic
data eleven months field research was conducted mainly in the Chicago area and on two
short visits to Detroit, and three years continued communications with Muslim officials
and academics in the area. During the field research and afterwards through personal
communication 181 survey questionnaire responses were received, and 23 Muslim
officials, academics and ordinary Muslims were interviewed through semi-structured,
unstructured interviews, conversation and correspondence.
The thesis begins with a brief history of Islam and Muslims in general and the African
American Muslims (AAMs) in particular. More emphasis is given on the historical
development of the Nation of Islam (NOl). Then in Chapter III, discussions of schisms
in the history of the NOT are examined from sociological perspectives of social and
religious movements. In Chapter IV I aimed to formulate my own perspective to
analyse and study the conversion experiences of AAMs to Islam. I used a multivariate
approach, considering selectively widely held conversion and recruitment theories in the
sociology of the religion. I consider in Chapter V the predisposing conditions for AAMs
that influence their decision-making to join in the NOT, for example, political and
nationalistic sentiments and socio-economic deprivations. In Chapter VI I have applied
different terms to describe their religious experiences, such as conversion, alteration and
reversion. I have analysed further their encounters with the NOT, the methods of
recruitment they used and their major motives for joining the NOT and converting to
Tslam. In the concluding chapters (Chapter VII VTTT) I describe the different responses
of AAMS to Islam following the death of Elijah Muhammad. It is found out that the
Islamic appeal has polarised. While Farakhan's NOT appeared to continue the tradition
and style of the old NOI with the emphasis on nationalistic and socio-economic factors,
Tmam W. D. Mohammed's community turned more to the religious and spiritual aspects
of Tslam. These different approaches led to a polarisation of the appeal of Tslam to
AAMS.
This thesis contributes to knowledge in four key areas; the sociology of religion and
religious movements, the sociology of social and nationalistic movements, religious and
Islamic studies
Makna kata Nafs dalam Al-Qur'an : Studi analisis semantik tentang makna kata Nafs dan implementasi pedagogisnya dalam Al-Qur'an
No full textINDONESIA :
Al-Qur`an sebagai kitab samawi terakhir yang diberikan kepada Muhammad sebagai penuntun dalam rangka pembinaan umatnya sangatlah fenomenal. Lantaran di dalamnya sarat nilai-nilai yang unik, pelik dan rumit sekaligus luar biasa. Hal ini lebih disebabkan karena eksistensinya yang tidak hanya sebagai ajaran keagamaan saja, melainkan ajaran kehidupan yang mencakup total tata nilai semenjak hulu peradaban umat manusia hingga hilirnya.
Al-Qur’an dengan segala isinya yang komprehensif merupakan penawar atas setiap permasalahan manusia permasalahan manusia dalam berbagai aspek kehidupan, baik yang berkaitan dengan ruhani, akal, jasmani, sosial, hukum, ekonomi dan politik. Sebab al-Qur’an merupakan wahyu Allah yang berlaku secara universal sepanjang zaman dan setiap kondisi. Atas dasar itu Islam dipandang sebagai agama yang kekal. Hingga Imam Ash-Shahid ( Mannaul Qattan : 19 ) mengatakan : “Islam mengandung aturan yang bherlaku secara universal, menyentuh semua sndi-sendi kehidupan; Islam pun mengatur negara dan bangsa, pemerintah dan rakyat; Islam juga merupakan moral dan kekuatan, kasih sayang dan keadilan”.
Mayoritas kata nafs dalam al-Qur’an menunjukan kepada makna totalitas manusia dan sesuatu yang terdapat pada diri manusia yang menghasilkan tingkah laku (M. Quraish Shihab : 1996 : 285 ). Dalam pandangan al-Qur’an, nafs diciptakan Allah dalam keadaan sempurna untuk berpungsi menampung serta mendorong manusia berbuat kebaikan dan keburukan, dan karena itu sisi dalam manusia inilah yang oleh al-Qur’an dianjurkan untuk diberi perhatian lebih besar. Allah berfirman :
ونفس وما سوّاها . فألهمها فجورها وتقواها ( الشمس : 7- 8 )
Artinya :
“Demi nafs serta penyempurnaan ciptaan, Allah mengilhamkan kepadanya kefasikan dan ketaqwaan” ( Q. S. As-Syams : 7-8 )
Dalam kaitannya dengan pendidikan, al-Qur’an sangat memberi perhatian terhadap pentingnya masalah pendidikan, karena pendidikan merupakan alat atau sarana untuk memberdayakan manusia agar mereka dapat menunjukan eksistensinya secara fungsional di muka bumi dengan fungsi kehalifahannya ( Abudinata : 1993 : 150 ).
Melihat penomena diatas, penulis merasa tertarik untuk meneliti hal tersebut yang disajikan dalam sebuah penelitian yang berjudul : “Makna Nafs dalam al-Qur’an (Studi Analisis Semantik tentang Makna Nafs dan Implikasi Pedagogisnya dalam al-Qur’an)”.
ENGLISH :
Al-Qur'an as the last celestial book given to Muhammad as a guide in the context of fostering his people is phenomenal. Because in it is full of unique values, complicated and complicated as well as extraordinary. This is more due to its existence which is not only a religious teaching, but also a teaching of life that includes a total value system from the upstream of human civilization to its downstream.
Al-Qur'an with its comprehensive contents is an antidote to every human problem of human problems in various aspects of life, both relating to the spiritual, intellect, physical, social, legal, economic and political. Because al-Qur'an is a revelation of God that applies universally throughout the ages and every condition. On that basis Islam is seen as an eternal religion. Until Imam Ash-Shahid (Mannaul Qattan: 19) said: "Islam contains universally applicable rules, touching all aspects of life; Islam also governs the state and nation, the government and the people; Islam is also moral and strength, compassion and justice ".
When we look at the miracles of the Qur'an in terms of lafadz we will find a word that has many meanings. In science, Fahrurrozi said: "A word that has many meanings is called musytarok (Ahmad Mukhtar Umar: 215).
The majority of the words of the nafs in the Qur'an refer to the meaning of totality of human beings and something found in human beings which results in behavior (M. Quraish Shihab: 1996: 285). In the view of the Koran, the nafs created by Allah in a perfect state to function to accommodate and encourage people to do good and evil, and because of that the inside of man is what the Koran recommends to give greater attention to. Allah says:
ونفس وما سوّاها. فألهمها فجورها وتقواها (الشمس: 7-8)
Meaning:
"For the sake of the nafs and the perfection of creation, Allah inspires him ungodliness and devotion" (Q. S. As-Shams: 7-8).
In relation to education, al-Qur'an is paying close attention to the importance of the problem of education, because education is a tool or a means to empower people so that they can demonstrate their existence functionally on earth with their caliphate functions (Abudinata: 1993: 150.)
The human expression in the Qur'an using the term nafs confirms that humans have positive and negative potential, but there is also a sign that in essence the positive potential of humans is stronger than the negative potential, only the attraction of badness is stronger than the appeal of goodness. In this case education has an important role in order to bring up positive potential in humans and minimize the negative potential of humans who can bring people into disrepute.
Seeing the phenomenon above, the author feels interested to examine this matter presented in a study entitled: "The Meaning of the Nafs in the Qur'an (Study of Semantic Analysis of the Meaning of the Nafs and its Pedagogical Implications in the Qur'an")
ARAB :
لا شك فيه أن معرفة اللغة العربية هي أساس لفهم القرآن الكريم لأن ألفاظه مكتوبة بها. وهذا اللغة هي أداة للتعبير عن معاني القرآن الكريم وأهدافه التي تحتوي على معزجات عظيمة في عدة جوانبه المتنوعة. ومنها معزجة في جانب حروفه وألفاظه. ويعرف أن كل الآيات في القرآن الكريم تتضمّن المعاني المفيدة في حياة الإنسان في عدة جوانبها ومنها التربية. بعبارة أخرى بمأن هذا القرآن الكريم هدى للناس، فهي هدى في عملية التربية. وكذلك الآيات التي تشتمل على لفظ النفس في القرآن الكريم لها المعاني المفيدة فى عملية التربية.
ويهدف هذا البحث إلى معرفة المعانى المعجمية للفظ النفس ومعرفة المعانى السياقية للفظ النفس فى القرآن الكريم ومعرفة القيم التربوية فى الآيات المشتملة على لفظ النفس فى القرآن الكريم.
وينطلق هذا البحث من أساس التفكير أن الإعجاز القرآني يشتمل على ثلاثة نواح : ناحية الإعجاز اللغوي وناحية الإعجاز العلمي وناحية الإعجاز التشريعي.
وأما الطريقة المستخدمة فى هذه الرسالة فهي الطريقة الوصفية، هي الطريقة التى تحلل المشكلات الواقعية، وهذه الطريقة مناسبة بالموضوع المبحوث.
بعد ما بحث الكاتب الحقائق المبحوثة، يجد الكاتب أن المعنى المعجمى للفظ النفس الروح، والدم، وذات الشيء وعينه، و الريح التى تدخل وتخرج من أنف الحي وفمه حال التنفس، ومعنى الإنسان؛ والمعنى السياقي للفظ النفس في القرآن الكريم فيكون مختلفا على حسب السياقات المتنوعة، منها معنى الروح فى أربعة مواضع، معنى الإنسان عاما أى في سبعة وعشرين موضعا، معنى شخص أو رجل في ستة مواضع ، ومعنى آدم عليه السلام فى خمسة مواضع. وفي الآيات المشتملة على كلمة النفس في القرآن قيم تربوية، منها تنمية المساعى على قدر الطاقة والنجاح بقدر الاكتساب والابتعاد عن التكبر وعدم تعرض النفس إلى الهلاك بل مراعتها واتجاهات المستقبل
