9,748 research outputs found
Muslim schools and the teaching of citizenship
No full textThe links between Islam and the teaching of citizenship in Muslim schools, and in state
schools containing Muslim pupils have been explored using the perceptions of students and
teachers in a sample of such schools. The delivery of citizenship instruction in Muslim
schools, attitudes towards its teaching, and its connection with Islam has been the areas of
primary focus. A combination of interviews and questionnaires was used to gain information
from 332 pupils (199 in Muslim schools and 137 in state schools), 28 teachers (15 in Muslim
schools and 13 in state schools), 8 head teachers (5 in Muslim schools and 3 in state schools),
and 6 community and religious leaders. The teaching of citizenship in both Muslim and state
schools faces a number of challenges such as time provision, resources, staffing, training,
administration, and assessment. In Muslim schools the religious perspective is taught
alongside the National Curriculum for citizenship instruction. However, teaching the Muslim
perspective on citizenship involves certain difficulties in terms of curriculum development
and resources.
There is at present, therefore, a great need to revise and develop the citizenship curriculum in
both Muslim and state schools. It is apparent that a large part of the sample in both Muslim
and state schools, including pupils, teachers, as well as religious and community leaders
believe that teaching citizenship in schools is important to pupils’ education. Most of the
pupils in the sample believe that studying citizenship helps pupils become aware of their role
in society, and to become good citizens. Citizenship lessons seem to be enjoyable for the
majority of pupils, although these views may be based on sample selection and bias. Muslim
pupils appear to have a preference for instruction on citizenship to be given by a Muslim
teacher who reflects Islamic values. In Muslim schools pupils are subject to religious
influence in terms of prosocial behaviours and positive attitudes towards others, whatever
their ethnicity or faith. These schools appear to be rather successful in building their pupils’
value systems. Islamic Studies and lessons in the Quran are often used to support the teaching
of citizenship, and this too appears to be quite successful. Muslim schools are therefore
judged to have the potential for the development and evolution of a new form of Muslim
national identity within Britain through citizenship education, in useful and meaningful ways,
given the difficulties encountered in the delivery of citizenship education in schools of all
types according to the Ofsted (2006) review
Pemberian zakat terhadap non muslim tinjauan Imam Madzhab dan Maqasid Syariah Jasser Auda
No full textINDONESIA:
Zakat disyariatkan Allah kepada umat Islam, agar mereka mengeluarkan sebagian hartanya sebagai zakat sesuai dengan kadar ketentuan yang ada, baik itu kepada faqir muslim ataupun fakir non muslim. Sebab esesnsi atas disyariatkanya zakat adalah bentuk penyucin diri seorang hamba kepada robnya dan kesejahteraan bagi orang-orang yang membutuhkan, baik muslim atau non muslim. Disamping itu juga merupakan sarana dakwah, dimana semangat dari dakwah yaitu berupa seruan , ajakan untuk mentauhidkan Allah, sehingga dengan adanya pemberian zakat kepada non muslim secara tidak langsung mendakwahkan kebaikan kepada mereka lewat pemberian zakat, sebab dakwah bukan hanya sekedar seruan melainkan pemberian.
Tujuan penelitian ini adalah: 1). Untuk mengetahui pandangan Imam empat madzhab tentang pemberian zakat terhadap non muslim, 2). Untuk mengetahui pandangan maqasid syariah Jasser Auda terhadap pemberian zakat bagi non muslim.
Jenis penelitian ini adalah penelitian normatif yang menggunakan analisis deskriptif dengan pendekatan kepustakaan. Bahan hukum yang digunakan di bagi menjadi 3 bagian yaitu primer dan sekunder serta tersier. Bahan Hukum Primer diperoleh dari kitab-kitab fiqh empat madzhab dan Kitab maqasid karya Jasser Auda. Sedangkan bahan hukum sekunder diperoleh dari buku-buku, dokumen, laporan hasil penelitian terdahulu, makalah-makalah, jurnal-jurnal ilmiah dan artikel-artikel. Kemudian bahan hukum tersier diperoleh dengan mengutip langsung dari kamus glosarium dan ensiklopedi. Metode analisis bahan hukum yang digunakan adalah analisis yuridis normatif.
Hasil penelitian menunjukkan bahwa 1) Pemberian zakat kepada non muslim terdapat perbedaan diantara imam madzhab, ada yang membolehkan dan ada yang tidak, seperti imam malik, syafi’i, hambali mereka berpendapat bahwa pemberian zakat kepada non mjslim tidak diperbolehkan. kemudian imam hanafi berpendapat bahwa memberikan zakat kepada non muslim itu diperbolehkan. 2) Menurut teori maqasid syariah Jasser Auda, pemberian zakat kepada non muslim diperbolehkan, berlandaskan fitur-fitur yang ditawarkan auda (kognitif, kemenyeluruhan, keterbukaan, hierarki saling berkaitan, multidimensi sitem hukum, maqasid sistem hukum), namun perlu diperhatikan bahwa pemberian zakat kepada orang muslim lebih di dahulukan dari pada non muslim.
ENGLISH:
Zakat is prescribed by Allah to muslims, so that they issue a portion of their wealth as zakat according to the level of existing provisions, both to the muslim or to non muslim who are needy. Because the essence of the prescribed zakat is a form of purification of a servant to his god and the welfare of those in need, both muslim and non muslim. Besides it is also a meaning of da'wah, where the spirit of da'wah is in the form of an appeal and to reconcile Allah , so that why is giving zakat to non muslims indirectly relays kindness to them through zakat, because preaching is not just a call but a gift.
The objectives of this study are: 1). To find out the views of the imam of madzhab regarding giving zakat to non-Muslims, 2). To find out Jasser Auda's sharia maqasid's views on giving zakat to non muslims.
This type of research is a normative study using descriptive analysis with a literature approach. The legal materials used are divided into 3 parts, primary and secondary and tertiary. Primary legal materials were obtained from the books of the four madzhab of law and the book of maqasid by Jasser Auda. Whereas the secondary legal material obtained from books, documents, reports of previous research, papers, journals scientific and articles. Then tertiary legal material is obtained by quoting directly from the glossary dictionary and encylopedia. The legal material analysis method used is normative.
The results showed that 1) there is a difference between the imams of madzhab, Giving zakat to non muslims there are those who allow it and there are those who do not, like imam malik, syafi’i, hambali, they said that giving zakat to non muslims was not allowed. And imam hanafi believes that giving zakat to non muslim is permitted. 2) According to the theory of maqasid sharia Jasser Auda, giving zakat to non muslims is allowed, based on features offered by auda (cognitive, wholeness, openness, interconnected hierarchy, multidimensional legal system maqasid legal system), but it should be noted that giving zakat to muslims takes precedence over non muslims
HUKUM UPAH ANAK KELUARGA MUSLIM OLEH PENGASUH NON MUSLIM DALAM PANDANGAN IMAM SYAFI’I DAN IMAM MALIKI (Studi Komparatif Terhadap Pandangan Imam Syafi’i Dan Imam Maliki)
No full textABSTRAK
Dalam masyarakat saat ini pada umumnya memiliki pengasuh
anak yang bertujuan untuk membantu mengurus anak-anak mereka,
para orang tua melakukan hal tersebut agar anak-anak tetap terurus
dan terawat saat orang tua beraktivitas diluar rumah.
Rumusan masalah dari penelitian ini adalah Bagaimana
Hukum Upah Asuh Anak Non-Muslim Pandangan Imam Syafi‟i dan
Imam Maliki dan Faktor-faktor apa yang menyebabkan perbedaan dan
persamaan tentang upah Asuh Anak Non-Muslim dalam Pandangan
Imam Syafi‟i dan Imam Maliki. sehingga peneliti memiliki tujuan
untuk meneliti perkara tersebut untuk menentukan boleh atau tidaknya
pemberian upah terhadap pengasuh anak non muslim menurut
pandangan dari Imam Syafi‟i dan Imam Maliki.
Dalam penelitian ini menggunakan metode penelitian
kualitatif, karena peneliti mengumpulkan data-data dari buku ,
majalah, dokumen, catatan dan kisah-kisah sejarah. Jenis penelitian ini
menggunakan library research (penelitian kepustakaan) dengan data
primer dan data skunder. Analisis data yang digunakan dalam
penelitian ini adalah menggunakan analisis fikih muamalah tentang
upah.
Hasil penelitian ini menunjukkan bahwa pemberian upah
pengasuh anak non muslim berbeda pendapat antara Imam Syafi‟i dan
Imam Maliki. Menurut Imam Syafi‟i pemberian upah terhadap
pengasuh anak non muslim tidak diperbolehkan. Alasan ini merujuk
pada pengasuh anak muslim mesti orang yang beragama muslim pula.
Sedangkan menurut Imam Maliki pemberian upah terhadap pengasuh
anak non muslim adalah sah-sah saja. Adapun faktor yang menjadi
pengaruh dari persamaan dan perbedaan dari pendapat Imam Syafi‟i
dan Imam Maliki adalah permasalahan agama yang dianut oleh
pengasuh anak. Imam Syafi‟i mewajibkan beragama Islam bagi
pengasuh anak muslim sedangkan Imam Maliki menggugurkan
kewajiban tersebut.
Kata kunci : upah, pengasuh, imam syafi‟i dan imam malik
PENDIDIKAN AKHLAK IBNU MISKAWAIH DAN IMAM AL-GHAZALI DAN RELEVANSINYA DENGAN PENDIDIKAN KARAKTER DI INDONESIA
No full textIbn Miskawaih is known as the first Muslim intellectual in the field of moral philosophy. He is known as a historian, philosopher, doctor, poet, and linguist. As with Ibn Miskawaih, Imam al-Ghazali is a person who loves science, a person who likes to find the truth. Imam al-Ghazali studied various branches of science such as religious knowledge, ushul science, mantiq, rhetoric, logic, kalam science, and philosophy. By his advantages that he had made, Imam Ghazali was not satisfied, until he became a Sufi. Therefore, the Thought of Ibn Miskawaih and Imam al-Ghazali should be said as multi-scientific Muslim figures. By his knowledge that he had, there can be no doubt that the thoughts of Ibn Miskawaih and Imam al-Ghazali can provide changes in science, especially in the field of morality. The religious, critical, and humanist thoughts of Ibn Miskawaih and Imam al-Ghazali united abstract thinking with very logical practices and it showed coherence and consistency that it could be used as references for the development of moral education, especially in Character Education in Indonesia, especially in this era where humans have not been able to maintain moral values in aspects of life and continue to experience moral decadence
Hukum Mensucikan Dan Mensalatkan Percampuran Tubuh Jenazah Muslim Dan Non Muslim Menurut Imam Abu Hanifah Dan Imam Asy-Syafi‘i
No full textM.Sayuti. 2012. “Hukum Mensucikan Dan Mensalatkan Percampuran Tubuh Jenazah Muslim Dan Non Muslim Menurut Imam Abu Hanifah Dan Imam Asy-Syafi‘i”. Skripsi, Jurusan Perbandingan Mazhab & Hukum, Fakultas Syariah. Pembimbing: (I) Drs.H.M.Nur Maksum, M.Si, (II) Drs.H. Syahrudi.
Berbagai macam penyebab kasus kematian yana menimpa diri manusia, baik kematian secara normal maupun tidak normal. Diantara penyebab kematian yang tidak normal adalah kecelakaan, kebakaran, peledakan bom, musibah stunami dan lain sebagainya dan lebih tragis lagi bila tubuh korban hancur lebur sehingga tidak mungkin untuk dikenali lagi. Berangkat dari kasus di atas, sehingga memunculkan problematika pelik dalam proses pelaksanaan perawatan jenazah yang tercampur antara Muslim dan non-Muslim, baik yang berkaitan tata cara pemandian, pengafanan, ataupun pensalatan masing-masing korban. Dalam Islam sendiri terdapat silang pendapat antar tokoh mazhab. Namun, di sini penyusun lebih membatasi pembahasan ini pada pendapat Imam Abu Hanifah dan Imam asy-Syafi‘i tentang proses pelaksanaan pengurusan jenazah yang “tidak normal”.
Pokok masalah dalam penelitian ini ialah bagaimana terjadi perbedaan pandangan dalam hukum mensucikan dan mensalatkan percampuran tubuh jenazah Muslim dan non-Muslim antara Imam Abu Hanifah dan Imam asy-Syafi‘i?, bagaimanakah persamaan dan perbedaan pandangan antara Imam Abu Hanifah dan Imam asy-Syafi’i mengenai hukum mensucikan dan mensalatkan percampuran tubuh jenazah Muslim dan non-Muslim ? Dan Apa metode istinbat hukum yang digunakan kedua Imam dalam pandangannya mengenai hukum mensucikan dan mensalatkan percampuran tubuh jenazah Muslim dan non-Muslim ?
Jenis penelitian yang digunakan adalah telaah pustaka, dan penelitian ini bersifat deskriptif-analitik, yakni mendeskripsikan atau memaparkan data-data yang berkaitan erat dengan pokok pembahasan. Sedangkan dalam menganalisis data yang terkumpul adalah dengan cara pendekatan normatif dan pendekatan Usul Fikih.
Kesimpulan akhir penelitian perbedaan pandangan Imam Abu Hanifah dan Imam asy-Syafi’i mengenai hukum mensucikan dan mensalatkan percampuran tubuh jenazah yang hancur lebur dan tidak mungkin dapat untuk diidentifikasi lagi apakah ia seorang Muslim ataukah non-Muslim. Hal ini disebabkan perbedaan dalam tataran kaidah yang dijadikan istinbat hukum. Sedangkan Persamaan pandangan antara keduanya mengenai hukum mensucikan dan mensalatkan percampuran tubuh jenazah Muslim dan non-Muslim terletak pada hukum memandikannya. Untuk perbedaan terjadi ketika berbicara mengenai hukum mensalatkannya, Imam Abu Hanifah mamandang tidak wajib bahkan haram untuk disalati, di lain pihak Imam asy-Syafi’i mewajibkan untuk disalatkannya mayat tersebut. Dan metode istinbat hukum Imam Abu hanifah yaitu metode tarjih dan Imam asy-Syafi’i lebih cenderung menggunakan qiyas dalam istinbat hukumnya
RESPON CIVITAS AKADEMIKA FAKULTAS USHULUDDIN IAIN IMAM BONJOL TERHADAP PERATURAN DIRJEN PENDIS NO. 1429/2012 (Perubahan Nama Program Studi dari “Tafsir Hadis” Ke “Ilmu Alquran dan Tafsir” dan “Ilmu Hadis”)
No full textTulisan ini menelusuri respon civitas akademik Fakultas Ushuluddin IAIN Imam Bonjol Padang terhadap Peraturan Direktur Jendral Pendidikan Islam No 1429 tahun 2012 tentang Perubahan Nama Program Studi dari “Tafsir Hadis” ke “Ilmu Alquran dan Tafsir” dan “Ilmu Hadis”). Peraturan Dirjend Pendis tentang pemisahan Jurusan Tafsir Hadis menjadi dua prodi, Ilmu Alquran dan Tafsir dan Ilmu Hadis, ternyata masih direspon pro dan kontra. Segi sumber daya diperlukan reorganisasi dengan penambahan jumlah dosen karena tidak mencukupi syarat pembukaan prodi baru (6 orang). Selain itu, pemecahan 1 prodi menjadi 2 prodi berarti mengganti kurikulum yang sudah ada. Diperlukan perencanaan kurikulum baru untuk prodi IAT dan IH. Untuk perkembangan ke depan, IAT dan IH juga diharapkan mengembangkan spesifikasi keilmuannya sehingga prodi ini memiliki ciri khas di masa depan, misalnya; kajian Alquran di Barat, Kajian hadis di Barat, Tafsir Nusantara dan sebagainya
Imam Muslim and the Methodology of Compiling the Book of Ṣaḥiḥ Muslim
No full textThis paper discusses Imam Muslim, who is known for his book of Muslim, and his method of preparing the book of ṣaḥiḥ. Although Imam Muslim had special requirements for the book's preparation, they were not as strict as Imam Bukhari's. The research for this paper used primary sources from various literature related to Imam Muslim and the book of ṣaḥiḥ Muslim, and employed a qualitative approach to explore the matters related to Imam Muslim. The data sources included primary and secondary data from books, journals, and literature. The paper describes the special requirements for the preparation of the book of Muslim in a clear and concise manner for the reader's convenience.Artikel ini membahas Imam Muslim, yang dikenal dengan kitab Muslim, dan metodenya dalam mempersiapkan kitab ṣaḥiḥ. Meskipun Imam Muslim memiliki persyaratan khusus untuk penyusunan kitabnya, namun persyaratan tersebut tidak seketat Imam Bukhari. Penelitian untuk makalah ini menggunakan sumber-sumber primer dari berbagai literatur yang berkaitan dengan Imam Muslim dan kitab ṣaḥiḥ Muslim, dan menggunakan pendekatan kualitatif untuk mengeksplorasi hal-hal yang berkaitan dengan Imam Muslim. Sumber data yang digunakan adalah data primer dan sekunder yang berasal dari buku, jurnal, dan literatur. Makalah ini menjelaskan persyaratan khusus untuk penyusunan kitab ṣaḥiḥ Muslim secara jelas dan ringkas untuk memudahkan pembaca
Muslim discourses on integration and schooling
No full textSince 2001 Muslim communities in Britain have largely been governed through the educational policy framing of integration and segregation. This Manichean bio-construct sees mono-cultural ethnic schools as problematic spaces, whilst integrated schools as the liberal ideal. By drawing upon the subaltern studies approach, this study provides a space for Muslim pupils and parents to articulate their own discourses on integrated and segregated schools in Britain. In doing so, it allows Muslim communities a position of power, by giving them agency to construct their own narratives on the policy debate on integration and schooling.
This thesis attempts to make sense of Muslim discourses through a theoretic interpretation drawn from Muslim intellectual history. By using Ibn Khaldun’s (d. 1406) sociological theory of ‘asabiyya this study provides a broader theoretical context to the Muslim voice. The empirical and the theoretical perspectives contained in this study attempts to make significant contributions to the study of race, religion and Muslim studies in Britain.
Public policy discourses has often seen the concept of integration as a linear cultural process, with minority groups gradually adopting the social mores of the host society. Evidence presented in this study sees integration as an analytical process and not as a fixed cultural template. It shows how the concept of integration can often be used, by political actors, as a tool for anti-Muslim racism.
The discourses of Muslim parents and pupils have much in common with each other, especially when rejecting the idea of self-segregation, or highlighting the importance of ‘asabiyya based on religion, but they have little in common with the public policy framing of Muslim communities.
Sociological studies have often demonstrated the disjuncture between public policy and lived experience. This study confirms this observation by elucidating the disconnect between political discourse of integration and lived cultural experience of Muslim communities. The discourses of Muslim communities in this study suggest a complex, paradoxical, intersectional reading of integration, which is fundamentally rooted within social constructionism. Most importantly it dismisses the integration and segregation binary, as seen within the educational framing of Muslims, whilst recognising the importance of Muslim group solidarity, or ‘asabiyya in Muslim discourse
De-mystifying the Muslimah: Exploring Different Perceptions of Selected Young Muslim Women in Britain
No full textIn this research I argue that although Islam as a faith is inherently emancipatory, Muslim
women are doubly marginalised: by patriarchal interpretations of their faith within Muslim
communities and by pluralist society that often does not understand the faith-based values
and practices of Muslim women. The empowerment of Muslim women is crucial not just for
the women themselves but also for socio-political dynamics within the Muslim community
and its relationships in pluralist society. It is from this context, and acknowledging the paucity
of academic literature written by Muslim women, that I set out to give voice to them, so that
their opinions may be heard in discourses that they think are relevant to their lives. By
encouraging Muslim women to take voice and by facilitating mechanisms for these voices to
be heard, this research presents alternate narratives of Muslim women that challenge
dominant media imagery of the oppressed and subjugated Muslim woman. These narratives,
which are by and for Muslim women, portray instead the inherent diversity in the category
'Muslim woman' and thus add more facets to the category 'woman'.
I used an ethnographic methodology that involved participants as contributors in the creation
of new knowledge. Semi-structured interviews with 45 young university-educated Muslim
women and 7 group discussions were used as initial data-gathering tools. The penultimate
ethnographic stage involved Muslim women creating 3-minute long self-representational
digital stories (DSTs), which consist of an autobiographical narrative accompanied by still
pictures. This was a process of self-reflection for the women and an opportunity to take voice
and to be heard. The subsequent screening of these DSTs to audiences who were not
Muslim resulted in discussion and active debate about the reasons for prevalent
(mis)understandings of Muslim women and stereotypes were challenged. In its initiation of
more balanced representations of Muslim women this research empowers Muslim women,
and by contributing to dialogue and cohesion it also empowers pluralist society as a whole.
This research clarifies the overlapping priorities and identities of young British Muslim
women and initiates new discourses, as narrated by the women, on subjects including
religious interpretation and practice, feminism, media representation and social cohesion. In
the research findings I propose an evolving British-Muslim identity among Muslim youth (in
this case young women) which is distinct from that of their parents; a theological articulation
of a 'feminist' struggle for women's rights; and the need to engage with the media and others
to create positive representations of Muslim women. Experiences with DSTs indicate the
potential of personal narratives and interaction for the purposes of inter-community dialogue
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