47 research outputs found
Tafsir sufistik tentang Nur Muhammad : studi hermeneutis terhadap penafsiran Ibnu ‘Arabi
No full textPembahasan Nur Muhammad telah ada sejak abad kedua Hijriyah. Tidak hanya oleh madzhab keagamaan tertentu dan para sufi, tetapi juga para mufassir. Hal ini tidak terlepas dari tafsir sufistik yang pada saat itu mulai bermunculan, karena melihat pentingnya sisi esoterik dan eksoterik dalam penafsiran al-Qur’an, sehingga hasilnya dapat menyentul wilayah hakikat sekaligus syariah. Ibnu ‘Arabi sebagai sufi sekaligus mufassir, mampu menghasilkan penafsiran tentang Nur Muhammad secara komprehensif.
Penelitian ini secara spesifik akan menjawab rumusan masalah yang penulis kemukakan, di antaranya: Bagaimana penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam Tafsirnya? Dan Bagaimana implementasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian? Oleh karena itu, penulis menggunakan content analisis sebagai metode penelitian, serta alat bantu analisis berupa hermeneutika untuk menjawab kontekstualisasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian.
Adapun hasil penelitiannya adalah sebagai berikut: Pertama, Ibnu ‘Arabi berpendapat bahwa kata nūr di dalam al-Qur’an ada beberapa pengertian, yaitu pemberi hidayah, pemberi cahaya, penghias, yang dzahir atau tampak jelas, pemilik cahaya, dan cahaya tetapi bukan cahaya yang biasa dikenal. Di samping itu, ada pengertian lain menurut Ibnu ‘Arabi bahwa nūr di dalam al-Qur’an dalam ayat-ayat tertentu dengan istilah Nur Muhammad. Ibnu ‘Arabi juga menyebut Nur Muhammad dengan istilah rūh al-‘alam. Menurut Ibnu ‘Arabi, konsep Nur Muhammad merupakan tajalli (penampakan) Allah yang menjelma dalam Nur Muhammad, dan dari sanalah awal mula segala penciptaan di dalam semesta.
Penafsiran Ibnu ‘Arabi tentang Nur Muhammad dipengaruhi oleh beberapa faktor, di antaranya faktor historis, sosiologis, dan filosofis. Dari sisi historis, Ibnu ‘Arabi dipengaruhi oleh para guru sufinya serta ilham yang beliau dapatkan dari mimpi-mimpinya. Dari sisi sosiologis, karena Ibnu ‘Arabi ingin memadukan penafsiran secara esoterik dan eksoterik, sehingga mampu menjawab problem sosial yang terjadi di dalam masyarakat. Dari sisi filosofis, Ibnu ‘Arabi ingin memadukan trilogi ajaran Islam, yakni iman, Islam, dan ihsan. Sebab menurutnya, tasawuf tidak hanya ada di dalam al-Qur’an, tetapi seluruh ayat al-Qur’an mengandung tasawuf, aqidah, dan sekaligus syari’ah.
Kedua, dalam konteks kekinian seharusnya Nur Muhammad juga memiliki andil penting dalam kehidupan, tidak hanya menjadi pemikiran yang hanya terbukukan dalam tumpukan sejarah. Setiap manusia perlu melakukan segala daya dan upaya untuk mengimplementasikan makna Nur Muhammad, yaitu menjadi Insan Kamil, dalam pengertian yang sebaik-baiknya. Bagi orang yang menempuh jalan sufi, mereka dapat mengikuti jalan tarekat (thariqah). Tarekat diartikan sebagai sebuah metode, cara, atau jalan yang ditempuh sufi menuju pencapaian spiritual tertinggi, pensucian diri, pensucian jiwa, dalam bentuk dzikir kepada Allah. Sedangkan bagi manusia secara umum, yang harus dilakukan untuk memaksimalkan potensi Nur Muhammad adalah dengan menyembah Allah dengan sebenar-benarnya serta tidak berbuat syirik. Setiap manusia harus mampu mengontrol diri untuk tidak berbuat kerusakan di muka bumi. Sebab, menyembah atau sujud kepada Allah juga harus dibarengi dengan perbuatan yang adil dan ihsan. Hal ini berkaitan erat dengan kehidupan sosial bermasyarakat, baik itu dalam hal ekonomi, politik, dan lain sebagainya. Setiap hamba harus mengontrol diri untuk tidak terjerumus ke dalam perbuatan yang menimbulkan kerugian bagi sesamanya.
ABSTRACT:
Nur Muhammad's discussion has been around since the second century Hijriyah. Not only by certain religious madzhab and Sufis, but also interpretators. This is inseparable from the sufistic interpretation that at that time began to emerge, because it saw the importance of esoteric and exotic sides in the interpretation of the Qur'an, so that the results can reflect the area of nature as well as sharia. Ibn 'Arabi as a Sufi as well as interpretator, was able to produce a comprehensive interpretation of Nur Muhammad.
This research will specifically answer the formulation of problems that the author put forward, including: How is ibn 'Arabi's interpretation of Nur Muhammad in his interpretary? And how is the implementation of Ibn 'Arabi's interpretation of Nur Muhammad in the current context? Therefore, the author uses analytical content as a research method, as well as analytical tools in the form of hermeneutics to answer the contextualization of Ibn 'Arabi's interpretation of Nur Muhammad in the current context.
The results of his research are as follows: First, Ibn 'Arabi argued that the word nūr in the Qur'an there are several meanings, namely the giver of guidance, light giver, decorator, who dzahir or clearly visible, the owner of light, and light but not the light commonly known. In addition, there is another sense according to Ibn 'Arabi that nūr in the Qur'anin certain verses with the term Nur Muhammad. Ibn 'Arabi also mentions Nur Muhammad with the term rūh al-'alam. According to Ibn 'Arabi, the concept of Nur Muhammad is the tajalli (appearance) of God incarnated in Nur Muhammad, and from there the beginning of all creation in the universe.
Ibn 'Arabi's interpretation of Nur Muhammad was influenced by several factors, including historical, sociological, and philosophical factors. Historically, Ibn 'Arabi was influenced by his Sufi teachers and the inspiration he got from his dreams. From the sociological side, because Ibn 'Arabi wanted to combine esoteric and exotic interpretations, so as to be able to answer social problems that occurred in society. Philosophically, Ibn 'Arabi wanted to combine a trilogy of Islamic teachings, namely faith, Islam, and ihsan. For according to him, Sufism is not only in the Qur'an, but all verses of the Qur'an contain Sufism, aqidah, and at the same time shari'ah.
Second, in the current context Nur Muhammad should also have an important role in life, not only be a thoughtthat is onlyburiedin the pileof history. Every human being needs to do all the power and effort to implement the meaning of Nur Muhammad, namely to be Insan Kamil, in the best sense possible. For people who follow the Sufi path, they can follow the path of order(thariqah). Tarekat is defined as a method, way, or path taken by Sufis to the highest spiritual achievement, self-purification, sanctification of the soul, in the form of dzikr to God. While bagi man in general, what must be done to maximize the potential of Nur Muhammad is to worship God in real time and notto associate. Every human being must be able to control himself not to do corruption in the earth. And who is more unjust than he who worships Allah, and is a witness against you, and turns back on you, and turns your backs on you, and turns your backs on you, and has no helper over It is closely related to social life in society, be it in economic, political, and so forth. Every servant must control himself not to fall into deeds that cause harm to others
The Alliance between Mengu-Timur and Abaga: The Problem of Sources Interpretation and Translation of Persian and Turkic Terms in Arabic Texts (on the example of “Collection of Materials Relating to the Golden Horde History. Volume I. Excerpts from the Arabic Writings” composed by V.G. Tiesenhausen) »
No full textThe Turkish author Ihsan Fazlioğlu presents to attention of readers the second part of the article “A Masterpiece of Computational Mathematics” (“et-Tuhfe fî ilmi’l-hisâb”). The author of this article presents the first example of an established scientific activity in the Golden Horde, which began before Janibek khan, during the reign of Uzbek khan. The work written in the Golden Horde on a mathematical topic occupies a special place because of the information contained therein. This treatise shows that the scientific activity in the Golden Horde, which began with the conversion to Islam, brought results in a short time and laid the foundations for “breakthroug” during the reign of Janibek khan.
The author examines this composition from a historical perspective. The Computational book “et-Tuhfe fî ilmi’l-hisâb”, whose author is unknown, was handed during the reign of Uzbek Khan (1313–1342) to the ruler of the Crimean ulus of the Golden Horde Ebul-Muzaffer Giyaseddin Tuluktemir bey. After mentioning the distinguishing features of the work, the author pays particular attention to the definition of numbers, which is attributed to Muhammad b. Musa al-Khwarizmi and which, at the moment, is not recorded elsewhere. The author disputes the capacity for understanding of the evidence used in the calculation, surveying, and algebra, and will consider definitions with respect to the theory of numbers. Further, the author will analyze the formula of approximate values of square and cube roots of irrational numbers proposed by Muhammad al-Khwarizmi, Abdulkadir al-Baghdadi, and the teacher of the author, Saduruddin al-Farazi.
This part examines the author of the work and features of his age as well as the scientific environment that contributed to the writing of the “et-Tuhfe fî ilmi’l-hisâb”. The article presents the contents of the work and familiarizes the reader with the scientists and their works, which are referenced by the author
PERKEMBANGAN PONDOK PESANTREN MODERN AL-IHSAN BALEENDAH, KABUPATEN BANDUNG TAHUN 1989-2022
No full textSkripsi ini berjudul “Perkembangan Pondok Pesantren Modern Al-Ihsan Baleendah,
Kabupaten Bandung Tahun 1989-2022.” Pondok Pesantren Modern Al-Ihsan Baleendah
didirikan oleh alumni Gontor yang menerapkan pendidikan Islam ala Gontor dengan
menggunakan Kulliyatul Mua’allimin Islamiyyah (KMI). Keberadaan Pondok Pesantren
Modern Al-Ihsan dengan RSUD Al-Ihsan yang berdekatan menjadikan sebagian
masyarakat berspekulasi bahwa keduanya berada di bawah naungan yayasan yang sama
yaitu Yayasan Al-Ihsan. Namun ternyata, keduanya berada di bawah naungan yayasan yang
berbeda. Alasan penulis tertarik untuk mengkaji pondok pesantren ini ialah
penyelenggaraan pondok pesantren yang menggunakan sistem modern sejak awal
berdirinya. Permasalahan tersebut penulis kaji menggunakan metode historis dengan
sumber primer yang berasal dari narasumber dan arsip Pondok Pesantren Modern Al-Ihsan
Baleendah. Pondok Pesantren Modern Al-Ihsan pada awalnya bernama Pondok Pesantren
Miftahul Jannah yang berdiri pada tahun 1989 di Jalan Denki Selatan yang dikembangkan
dengan menggunakan Kulliyatul Mu’allimin Al-Islamiyyah (KMI) yang di dalamnnya
terdapat Madrasah Tsanawiyyah dan Madrasah Aliyyah. Sehingga ciri khas dari penerapan
KMI ialah adanya mata pelajaran tarbiyah yang dimulai dari kelas 4 (setara dengan kelas 1
madrasah aliyah). Dalam perkembangannya dari tahun 1989-2022 pondok berada dalam
naungan YayasanMiftahul Jannah, akan tetapi pada awal berdiri pondok dipimpin oleh
seorang kiai bernama KH Ujang Muhammad hingga akhirnya pondok dipimpin secara
kolektif yaitu KH Mahrus As’ad, KH Uwes Qorni, dan KH Dede Rohanda. Keberadaan
Pondok Pesantren Modern Al-Ihsan memberikan dampak terhadap masyarakat baik dalam
aspek pendidikan berupa adanya lembaga pendidikan Islam MTs, dan MA hingga sosial
keagamaan berupa program madrasah diniyah, Majlis Taklim Lansia, dan bimbingan haji
dan umrah.
This thesis is entitled "Development of the Al-Ihsan Baleendah Modern Islamic Boarding
School, Bandung Regency, 1989-2022." The Al-Ihsan Baleendah Modern Islamic Boarding
School was founded by Gontor alumni who implemented Gontor-style Islamic education
using KMI. The existence of the Al-Ihsan Modern Islamic Boarding School and the nearby
Al-Ihsan Regional Hospital has led some people to speculate that both are under the
auspices of the same foundation, namely the Al-Ihsan Foundation. However, it turns out
that both of them are under the auspices of different foundations. The reason the author is
interested in studying this Islamic boarding school is because the implementation of the
Islamic boarding school has used a modern system since its inception The author examines
this problem using historical methods with primary sources derived from sources and
archives of the Al-Ihsan Baleendah Modern Islamic Boarding School. Al-Ihsan Modern
Islamic Boarding School was originally named Miftahul Jannah Islamic Boarding School
which was established in 1989 on Jalan Denki Selatan which was developed using
Kulliyatul Mu'allimin Al-Islamiyyah (KMI) in which there are Madrasah Tsanawiyyah and
Madrasah Aliyyah. So that the characteristic of the application of KMI is the existence of
tarbiyah subjects starting from grade 4 (equivalent to grade 1 madrasah aliyah). In its
development from 1989-2022 the lodge was under the auspices of the Miftahul Jannah
Foundation, but at the beginning of its establishment the cottage was led by a kiai named
KH Ujang Muhammad until finally the lodge was led collectively, namely KH Mahrus
As'ad, KH Uwes Qorni, and KH Dede Rohanda. The existence of Al-Ihsan Modern Islamic
Boarding School has an impact on the community both in the educational aspect in the
form of Islamic educational institutions MTs, and MA to social religion in the form of
madrasah diniyah programs, Majlis Taklim Lansia, and Hajj and Umrah guidance
The First Mathematical Book in the Golden Horde State: A Masterpiece of Computational Mathematics (“et-Tuhfe fî ilmi’l-hisâb”) (2) »
No full textThe Turkish author Ihsan Fazlioğlu presents to attention of readers the third part of the article “A Masterpiece of Computational Mathematics” (“et-Tuhfe fî ilmi’l-hisâb”). The author of this article presents the first example of an established scientific activity in the Golden Horde, which began before Janibek khan, during the reign of Uzbek khan. The work written in the Golden Horde on a mathematical topic occupies a special place because of the information contained therein. This treatise shows that the scientific activity in the Golden Horde, which began with the conversion to Islam, brought results in a short time and laid the foundations for “breakthroug” during the reign of Janibek khan.
The author examines this composition from a historical perspective. The Computational book “et-Tuhfe fî ilmi’l-hisâb”, whose author is unknown, was handed during the reign of Uzbek Khan (1313–1342) to the ruler of the Crimean ulus of the Golden Horde Ebul-Muzaffer Giyaseddin Tuluktemir bey. After mentioning the distinguishing features of the work, the author pays particular attention to the definition of numbers, which is attributed to Muhammad b. Musa al-Khwarizmi and which, at the moment, is not recorded elsewhere. The author analyzes the formula of approximate values of square and cube roots of irrational numbers proposed by Muhammad al-Khwarizmi, Abdulkadir al-Baghdadi, and the teacher of the author, Saduruddin al-Farazi.
This part examines issues such as numbers and their characteristics, approximate values of square and cube roots of irrational numbers, the square and cube root of irrational numbers. Analysis of the works show that Islamic mathematics in the Golden Horde developed to a serious level
‐type preinvex functions with applications
No full textIn this present paper, we introduce the idea and concept of n-polynomial s-type preinvex functions. We elaborate and investigate the algebraic properties of the newly introduced definition and discuss their connections and relations with convex functions. We find the new sort of Hermite-Hadamard inequality via a newly introduced definition. Furthermore, some refinements of Hermite-Hadamard inequality are given. Finally, we investigated some applications via this newly introduced definition. The results obtained in this paper can be viewed as significant improvement of previously known results.H.E.C. Pakistan under NRPU project [7906]The research of the author Saad Ihsan Butt has been fully supported by H.E.C. Pakistan under NRPU project 7906
Human Fingerprint Study from Zaqlul An-Najjar's Perspective with the STIFIn Method: Study of the Meaning of Banan in the Qur'an
No full textThe era of digitalization with access using fingerprints has very important aspects in various fields. This study aims to describe the relationship between human fingerprints and scientific interpretation from the perspective of Zaghlul an-Najjar and the STIFIn method. This study uses a descriptive qualitative method with a library research approach. The data collection techniques carried out are documentation techniques and literacy techniques. The data analysis used is content analysis. The steps used are to select, compare, combine, and sort various meanings until relevant data is found. The data validation technique used is source triangulation. The result of this study is the correlation of Zaghlul an-najjar's perspective which focuses on the interpretation of 'ilmi with the interpretation of patterns that seek to reveal the relationship between the kauniyah verses in the Qur'an and the field of science to show the truth of the miracles of the Quran. The perspective of Zaghlul an-najjar Fingerprints in Q.S Al-Qiyamah verse 4 is the relevance of miracles developed by modern science in the late 19th or early 20th century. Zaghlul interprets that fingerprints are human identities that will not be the same for each individual and are also under the verse of human creation. Meanwhile, the STIFIn method is an alternative approach to analyzing human intelligence based on fingerprints and brain dominance. STIFIn has five intelligence components: Sensing, Testing, Intuiting, Feeling, and Instinct. STIFIn is used to understand one's potential, the STIFIn method can help a person choose a more appropriate learning style, career, and self-development. In practice, the STIFIn method has implications according to the Islamic concept, namely Human Fitrah (QS. Ar-Rum: 30), the uniqueness of human beings (QS. Al-Hujurat: 13), and Psychology in Islam
THE CORRELATION BETWEEN STUDENTS EMOTIONAL INTELLIGENCE AND STUDENTS ACADEMIC MOTIVATION TOWARD STUDENTS ENGLISH ACHIEVEMENT AT 8TH SMP ISLAM DURENAN 2020/2021
No full textABSTRACT
Muhammad Ungkykhul Anami Bil Ihsan. Student Registered
Number.12510184020. 2020. The Correlation Between Students Emotional
Intelligence And Students Academic Motivation Toward Students English
Achievement At 8th SMP Islam Durenan 2020/2021. Sarjana Thesis. English
Education Department. Faculty of Tarbiyah and Teacher Training. State Islamic
Institute (IAIN) of Tulungagung. Advisor : Dr. Ida Isnawati, M. Pd.dan Dr. Arina
Shofiya, M.Pd.
Keywords : Correlation, Emotional intelligence, Academic motivation, Students’
Achievement
Student achievement in the world of education can improve many things,
for example, emotional intelligence and academic motivation of students.
emotional intelligence is a person's ability to regulate his emotions in a variety of
conditions while academic motivation is a stimulus possessed by students whether
coming from within or from outside to achieve their desired achievements.
In this study, researchers used quantitative correlation research. where the
purpose of this study the author wants to find the level of correlation between
students' emotional intelligence and academic motivation of students on the
learning achievement of 8th grade Islamic Middle School Durenan 2020/2021
period. in this research involving 30 students as the sample. Based on the research
findings, the mean of student’s emotional intelligence was 126.23 it means on
average the emotional intelligence of 8th grade SMP Islam Durenan was high.
Then the mean of academic motivation is 123.43 it means the result of student’s
academic motivation at SMP Islam Durenan was high. Then the mean of English
achievement at SMP Islam Durenan was 80.3 it means they have a normal score
at English achievement. The research resulted that there is a positive correlation
between emotional intelligence and student’s achievement in English. The
statistical result used Pearson Correlation SPSS 22 showed that correlation
coefficient r count 0.648 is bigger than r table 0.361. It means there is a positive
correlation between students' emotional intelligence and student’s English
achievement. Then the coefficient about the correlation between student's
motivation and student’s academic motivation r count 0.664 is bigger than 0.361.
It means there is a positive correlation between a student’s academic motivation
toward students' achievement in English. Then with double Correlation Summary
Model SPSS 22 the writer found the result that F change 0,000 < 0.05 then it
means the H0 is rejected and Ha is accepted. By this result, the researcher
concluded that student’s emotional intelligence and student academic motivation
correlate simultaneously and significantly toward student’s English achievement
at 8th-grade student’s SMP Islam Durenan.
It means that students will get the high achievement if they have high
emotional intelligence and high academic motivation. Otherwise, students with
low emotional intelligence and low motivation will get a low achievement
Kitab tafsir Al-Quran di alam Melayu: kajian terhadap kitab Tafsir Nur Al-Ihsan karangan Haji Muhammad Sa\u27id Bin Umar
No full textTafsir Nur al-Thsan in Jawi script was written in 1927 by Haji Muhammad Sa\u27id bin Umar, a wellknown Malay scholar from Kedah, Malaysia. This article explores the author\u27s expertise in development of Quranic interpretation writing in Malay- Archipelago and writing methodology that had been used by the author in kitab Tafsir Nur al-Thsan. Information about it was gathered using qualitative method. Research result shows this kitab was the most comprehensive 30 juzu\u27 Quranic Interpretation. The author had used tafsir ijmali method and based on mushaf structure that contained an explanation about asbabun nuzul, ayat ahkam, hurf muqatta\u27ah and lsrailiyyat stories. The interpretations presented in this kitab is simple, moderate and yet very much suitable and relevant that is being used until today in Quranic Interpretation studies in mosques in Malaysia, mainly in the northen of Peninsular Malaysia
Konsep pendidikan akhlak perspektif K.H. Muhammad Hasyim Asy`ari
No full textABSTRAK
Ihsan dalam arti akhlak mulia atau pendidikan ke arah akhlak mulia sebagai puncak keagamaan dapat dipahami juga dari beberapa hadits terkenal seperti “Sesungguhnya aku diutus hanyalah untuk menyempurnakan berbagai keluhuran akhlak dan sabda Beliau lagi bahwa yang paling memasukkan orang ke dalam surga ialah taqwa kepada Allah dan keluhuran akhlak”.
Sesungguhnya makna-makna di atas itu tidak berbeda jauh dari yang secara umum dipahami oleh orang-orang muslim, yaitu bahwa dimensi vertical pandangan hidup kita (iman dan taqwa “habl min al-Lah”, dilambangkan oleh takbir pertama atau takbirat al-Ihram dalam shalat) selalu, dan seharusnya, melahirkan dimensi horizontal pandangan hidup kita (amal salih, akhlaq mulia, habl min al-nas, dilambangkan oleh ucapan salam atau taslim pada akhir shalat). Jadi makna-makna tersebut sangat sejalan dengan pengertian umum tentang keagamaan. Maka sebenarnya di sini hanya dibuat penjabaran sedikit lebih mendalam dan penegasan sedikit lebih kuat terhadap makna-makna umum itu.
Berpijak dari latar belakang diatas, maka permasalahan yang ingin dijawab dalam penelitian ini adalah bagaimana konsep pendidikan akhlak perspektif K.H. Muhammad Hasyim Asy‟ari. Adapun tujuan dilakukannya penelitian ini adalah untuk mengetahui konsep-konsep pendidikan akhlak perspektif K.H. Muhammad Hasyim Asy‟ari.
Penelitian yang penulis lakukan ini adalah termasuk dalam penelitian library research dengan menggunakan pendekatan deskriptif kualitatif analisis kritis. Dan agar penelitian berjalan dengan baik, maka dalam pengumpulan datanya, penulis menggunakan metode dokumentasi. Sedangkan untuk menganalisisnya, penulis menggunakan teknik analisis isi (content analysis).
Hasil penelitian yang penulis lakukan, dapat disampaikan disini bahwa konsep pendidikan akhlak perspektif K.H. Muhammad Hasyim Asy‟ari dalam menanamkan nilai-nilai moral pada peserta didik terdiri dari beberapa komponen, yaitu: Belajar merupakan ibadah untuk mencari ridha Allah. Belajar harus diniatkan untuk mengembangkan dan melestarikan nilai-nilai Islam, bukan hanya untuk sekedar menghilangkan kebodohan. Pendidikan hendaknya mampu menghantarkan umat manusia menuju kemaslahatan, menuju kebahagiaan dunia dan akhirat, hal mendasar yang harus dikembangkan dalam pendidikan adalah masalah adab ilmu. Ilmu yang baik akan lahir dari ketaatan semua, guru dan murid, terhadap adab-adab ilmu ini. Jadi, proses pembelajaran dan pendidikan bukan semata transfer ilmu, melainkan sebuah usaha melahirkan manusia-manusia beradab (ta‟dîb). Manusia beradab adalah manusia yang berilmu tinggi sekaligus takut pada Allah Subhanahu Wa Ta‟ala. Mendidik dengan menggunakan metode- metode yang relevan dengan pendidikan tradisional yaitu sorogan, bandongan, muhawarah, dan mudzakarah. Materi pendidikan akhlak dapat diambil dari al- Qur‟an, al-Hadits dan juga kitab-kitab klasik yang telah diverifikasi oleh K.H. Hasyim Asy‟ari. Lingkungan pendidikan akhlak yaitu: keluarga dan pondok pesantren.
Dari kesimpulan yang telah diuraikan diatas, perlu kiranya penulis memberikan sumbangan pemikiran berupa saran-saran antara lain, pendidikan akhlak menurut K.H. Hasyim Asy‟ari memiliki maksud dan tujuan yang mulia, dan tetap relevan hingga saat ini, ditengah degradasi moral yang melanda bangsa ini. Konsep pendidikan akhlak tersebut perlu diterapkan sebagai usaha dalam memperbaiki moral bangsa saat ini. Dan sebagai seorang pendidik hendaknya dapat menjadi uswah hasanah bagi peserta didiknya.
ABSTRAK
The meaning Ihsan in noble character or education toward noble character as top of religiousness can be understanding from some popular hadith like “In the truth I was delegated just to completely all of nobleness of character, and the other utterance of prophet that the most thing make human put into heaven is godfearing to Allah and nobleness of character”
Actually, the purpose above not different from the common that muslim can be understand, that is vertical dimension about point of view in our life (faith and godfearing “habl min Allah”, symbolized with first recitation of laudation (at opening of prayers) always and be supposed, think out horizontal dimension about point of view in our life (good deeds, noble character, “habl min al-nas”, symbolized with say salam or taslim in the end of pray). Thus meanings are very much in line with the common understanding of religion. So here is actually just made the translation a little bit deeper and stronger affirmation of the common meanings.
Base of the background above, the issues to be answered in this study is how the concept of character education perspective K.H. Muhammad Hasyim Asy'ari. The purpose of this study was to determine the concepts of character education perspective K.H. Muhammad Hasyim Asy'ari.
Research by the author are included in the library research using a qualitative descriptive approach to critical analysis. In order that the research behave right, to collect the data, the author uses the method of documentation. Whereas for analyzing them, the authors use content analysis techniques.
The results of research by the author, can be submitted that the concept of
character education perspective K.H. Muhammad Hasyim Asy'ari in instilling character values in students consists of several components, namely: Learning is worship for the sake of Allah. Learning must be intended to develop and preserve the Islamic values, not just to eliminate ignorance. Education should be able to deliver to the benefit of mankind, to the happiness of the world and the hereafter, basic things that should be developed in education is a science of manners. Good science will be born of all obedience, teachers and students, to the civilized manners of this science. Thus, the learning and education is not simply a transfer of knowledge, but rather an attempt delivery of civilized human beings (ta'dib). Civilized man is a man of high knowledge and fear on the Allah Subhanahu Wa Ta’ala. Educate by using the relevant methods with traditional education is sorogan, bandongan, muhawarah, and mudzakarah. Character education materials can be taken from al-Qur'an, al-Hadith, as well as classic books that have been verified by K.H. Hasyim Asy'ari. Character education environment are: family and boarding school.
The conclusions described above, we should bear the thought of authors to contribute suggestions, among others, character education by K.H. Hashim Ash'ari has noble aims and objectives, and remain relevant to the present, amid the character degradation that swept this nation. The concept of character education needs to be implemented in an effort to improve the character nation today. And as an educator should be a uswah hasanah for learners
Astrology in literature: how the prohibited became permissible in the Arabic poetry of the mediaeval period
No full textThis thesis is concerned to position the art of astrology within the context of classical Arabic poetry, primarily by investigating and elucidating attitudes to the notion of
qadar (fate) and the ideology in which it was embedded. These attitudes were revelatory of the broader world view of the Arabs of those periods, and their shifts from those held in the pre-Islamic and early Islamic eras tell us a good deal about the importance given to the nature and role of fate and about the various understandings of its influence. The pre-Islamic Arab's notion of qadar was in some ways similar to that of the early Muslims: both emphasised predetermination and the irresistible power of fate. But while the jahilf (Pre-Islamic) Arabs identified fate with the malign power of dahr (Time), the Muslims believed the power of fate lies in the hands of God the
Omnipotent, who alone is responsible for the fate of the whole universe. Thus the astrology of the pre-Islamic era was one aspect of divination (kihana) and claimed to be
able to reveal in advance an individual's destiny, which could be avoided by taking certain precautions. These precautions, however, were considered effective only in
relatively trivial cases; they were useless in the areas of major impact: a person's happiness or misery (shaqiiwa aw sa ada), sustenance (rizq) and one's term (ajal), the
three inevitable and irresistible manifestations of fate. In the Islamic period not only these major aspects of life are governed and controlled by the Omnipotent; the destiny
of the universe, in even its most minute details, is determined and controlled by God alone. Astrology was considered to be of no value whatsoever, and its practitioners were subject to the death penalty. These two irreconcilable views are evident in early Islamic poetry, which reflected clearly the response of poets, and society, to astrology from the perspective of qadar.
When the orthodox caliphate was replaced by dynastic rule the status of astrology was changed dramatically. The idea that the stars, as indicators, play a role in the life of
human beings found popowerful supporters in some governors of the Islamic world, who allowed astrology to fulfil a public function regardless of the hostility of the official
religion of that society. This social phenomenon generated rich material of a controversial character in the realm of literature. Investigating the factors, motivations
and impact of mediaeval political, theological and philosophical attitudes to astrology, in relation to the notions of free will and predestination, is the concern of this study
