1,472 research outputs found
Pengaruh Sosialisasi Bahaya Bullying Terhadap Peningkatan Akhlakul Karimah Siswa SMK Bani Mahfud Sumedang
No full textPergeseran nilai-nilai moralitas remaja dikhawatirkan bergeser ke arah bullying. Kasus perundungan di Kabupaten Sumedang menjadi salah gagasan SMK Bani Mahfud Sumedang bekerjasama dengan tim pengabdi LPPM Unisba sebagai salah satu tugas tridharmanya, dalam sosialisasi bahaya bullying untuk menciptakan siswa yang berakhlakul karimah. Metode penelitian yang diambil oleh penulis, yaitu deskriptif analitis. Sehingga, diharapkan mendapatkan jawaban secara relevan terhadap pengaruh dari sosialisasi tersebut pada peningkatan akhlakul karimah siswa. Adapun hasil yang didapatkan dalam penelitian ini, bahwa kegiatan sosialisasi sangat urgen dilaksanakan di lingkungan pelajar. Hal ini, dibuktikan dengan adanya peningkatan secara signifikan terhadap perilaku siswa, yang awalnya mereka masih bercanda dengan memicu perilaku bullying, setelah terlaksananya kegiatan sosialisasi berdasarkan data yang penulis dapatkan terjadi penurunan. Selain itu, kepuasan dari civitas SMK Bani Mahfud dengan orang tua siswa menunjukan pengaruh besar terhadap budaya taat hukum siswa karena pengetahuan yang mereka dapatkan, serta motivasi mengimplementasikan nilai-nilai akhlakul karimah sebagai ibadah kepada Allah SWT
Imam Hatip School (Imam Hatip Lisesi): Islamic School in Contemporary Secular Turkey
Get PDFImam Hatip schools have been a crucial and controversial Islamic education in a secular Turkey. The majority of Imam Hatip School students come from families who live and conduct their relations in accordance with Islamic norms and principles. Many conservative, religious-minded parents in rural and small town (in central and eastern Turkey) sent their children after primary school to an Imam Hatip High school, because this is the only school type where they would study Islamic subjects besides the general curriculum and where the teachers were believed to impart traditional moral values. Many of those parents would, however, wish their children to pursue modern careers and find more prestigious and better paid jobs than that of a modest preacher. Today Imam Hatip schools do not only produce Imams (leaders of prayer) and hatips (deliver khutba at every Friday sermon), but also designed to cultivate religious sensibilities (dini hassasiyetler) in their students. The schools aim to heighten their students awareness of faith and promote the notion that religion should play a substantial role in the life of individuals and society. The most important is that Imam Hatip schools play an important role in Turkey's pious community and making the country more Islamic
Support for “Islamic State” in Indonesian prisons
Get PDFThis report examines how alliances for and against the "Islamic State" developed among inmates in Indonesian prisons.
Introduction
A study of networks in Indonesian prisons that support the Islamic State (IS) suggests that relatively simple interventions by prison officials may be able to limit the influence of hardline ideologues. Only a minority of those convicted of terrorism in Indonesia support IS openly, and there is nothing to suggest that their numbers are increasing. If anything, they are declining. The need to understand the dynamics of prison networks is still urgent, however, because pro-IS inmates can constitute key nodes for encouraging or facilitating travel to Syria and because those who support IS generally support the use of violence at home.1 Preventing the growth of IS influence in prisons is therefore a way of reducing the security threat more generally.
Indonesian officials are well aware of the problem, and there have been noticeable improvements in supervision of extremist inmates. The challenges are huge, however, and resources are limited. It may be time to take another look at donor assistance in a way that would avoid some of the problems that have plagued past efforts and see if there is a way to encourage local initiatives, locally developed. Indonesia also needs to adopt a law that would make it a crime to travel abroad to join or assist foreign terrorist organisations, although some makeshift solutions are planned that would draw on existing provisions of the Criminal Code. Without such a ban, however, the triangular link between prisons, extremist groups and groups like IS will persist.
After the announcement on 29 June 2014 that the organisation called Islamic State of Iraq and Greater Syria (ISIS) had changed its name to Islamic State and declared its leader to be the caliph of all Muslims, ceremonies to pledge loyalty took place in jihadi communities around Indonesia, including in several prisons. The most publicised of these ceremonies took place in Pasir Putih Prison, a “super maximum security” facility on the island of Nusakambangan off the southern coast of Java, where 24 prisoners, including Indonesia’s best known extremist cleric, Abu Bakar Ba’asyir, swore allegiance on 2 July 2014.
This report examines the process by which inmates in two prisons in the Nusakambangan complex, Pasir Putih and Kembang Kuning, chose sides after IS was established. For some, choosing for or against was a question of principle, but for many, more personal and pragmatic interests came into the calculus, such as access to extra food. The most militant inmates often have the best supply networks, with donations and contributions coming in on a regular basis through visitors. If that supply dries up, a leader’s hold on his followers can weaken, as Ba’asyir found when his organisation, Jamaah Anshorul Tauhid (JAT), splintered as a result of his oath to IS. When JAT members stopped sending extra provisions, the less ideologically inclined of Ba’asyir’s followers were willing to align with whoever could fill the gap.
For many of the extremists, separation from their families and particularly from their children is the hardest part of incarceration, and desire for contact can be a powerful incentive for cooperation. Personal feuds are also important. On the principle of “the enemy of my enemy is my friend”, some inmates joined the IS camp because they had a dispute with someone who was anti-IS. Again, it is critically important for prison officials to try to understand who is on the outs with whom over what, so they can assess the consequences and use it to their advantage.
Differences over points of theology and doctrine do of course take place—one of most heated is between takfir mu’ayyan and takfir am, basically whether one brands individuals as nonbelievers (kafir) by virtue of their membership in a group or on the basis of their own misdeeds. The IS supporters are proponents of takfir mu’ayyan and thus see all agents of state, including police and prison officials, as enemies. But while such ideological convictions are deeply held by a few, many in the pro-IS camp have only a weak grasp of doctrine and their decision to join was influenced by more mundane factors.
The Nusakambangan case studies show how alliances can change as the result of the arrival of new inmates, a fight, or a change in government policy. Prison officials need to understand the circumstances that can lead to solidarity among inmates in the face of a perceived threat or the break-up of once-solid friendships. And crucially, they need to realise that no matter how well they understand individuals and alliances in prison, everything can change once a prisoner is released
Suukuwoolu, Kawando, aniŋ, Tabirilaŋoolu: Poems, Sermon, and Utensils
Get PDFThe entire manuscript is available for download as a PDF file(s). Higher-resolution images may be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Fallou Ngom (Pricipal Investigator; Director, African Studies Center), Ablaye Diakité (Local Project Manager), Mr. Ibrahima Yaffa (General Field Facilitator), and Ibrahima Ngom (photographer). Technical Team: Professor Fallou Ngom (Principle Investigator, Project Director and former Director of the African Studies Center at Boston University), and Eleni Castro (Technical Lead, BU Libraries). This collection of Mandinka Ajami materials is copied as part of the African Studies Center’s African Ajami Library. This is a joint project between BU and the West African Research Center (WARC), funded by the British Library/Arcadia Endangered Archives Programme. Access Condition and Copyright: These materials are subject to copyright and are distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License, which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are credited. For use, distribution or reproduction beyond these terms, contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Ngom, Fallou, Castro, Eleni, & Diakité, Ablaye. (2018). African Ajami Library: EAP 1042. Digital Preservation of Mandinka Ajami Materials of Casamance, Senegal. Boston: Boston University Libraries: http://hdl.handle.net/2144/27112. For Inquiries: please contact Professor Fallou Ngom ([email protected]). For technical assistance, please contact [email protected] / Custodial history: Imam Ibrahima Camara is the author and current owner of the sermon and the list of utencils. Moustapha Manafa is the owner of the two poems.Contains a collection of: two short poems, a sermon delivered in 2003 by Imam Ibrahima Camara at the end of the Muslim holy month of Ramadan, and a list of utensils. The first document is a copy of the popular Mandinka Ajami poem called Teeroo I Tuloo Loo (My Friend, Listen). The second poem is copied from the original by Moustapha Manafa, a student of Imam Ibrahima Camara. Moustapha copied the two poems from his father's (Kutuboo Manafa) collection. The sermon is a bilingual Arabic-Mandinka text in which Arabic phrases are rendered in Mandinka Ajami. The sermon reminds people about the meaning of fasting during the month of Ramadan and their obligations (including the obligatory Islamic charity known as Zakāt). The list of utensils in Mandinka Ajami is a record of the gifts that the daughter of Imam Camara's friend received on the day of her wedding. In case of divorce, the list will help to identify her own belongings
Strategi Komunikasi Fakultas Dakwah dan Ilmu Komunikasi UIN Imam Bonjol Padang dalam Meningkatkan Jumlah Mahasiswa
Get PDFThis research was motivated by an increase in the number of students in 2013 up to 2016 at the Da'wah and Communication Faculty of the State Islamic Institute of Imam Bonjol Padang. The author wants to know how the faculty communication strategy in increasing the number of students, which includes promotional messages, promotional media and promotional effects. The research method used is qualitative descriptive. The research informants were taken from the academics involved in the faculty and student promotion activities of the class of 2013 until 2016. The technique of determining informants used the snowball technique. The technique of collecting data through observation, interviews and documentation studies. The results obtained are communication strategies used by the faculty in terms of promotional messages, namely verbal messages such as face to face dialogue, and non-verbal messages such as direct activities in the field. Judging from the promotional media used, namely direct media, including collaborative visits, seminars, and workshops. Indirect media such as brochures, posters, calendars, bags, websites, and the work of students, students and alumni. Judging from the promotional effects, the first cognitive effect, including the increase in knowledge of prospective students regarding the Faculty of Da'wah and Communication Sciences. The second is affective effects, including changes in attitudes of prospective students after knowing the information. the third is the behavioral effect, including decisions and actions taken by prospective students after receiving and understanding information about the Da'wah and Communication Science
MUSLIM COMMUNITY IN GERMANY: CURRENT CHALLENGES AND OPPORTUNITIES
Get PDFA recent study showed that the number of Muslims had increased significantly in Germany since 2015. Many of them still face challenges in terms of employment and training. Religion may be a secondary cause of these challenges, "but it does not hinder integration in general." "We will do that," was the most famous phrase of German Chancellor Angela Merkel, in 2015, referring to her that her country is capable and ready to receive a large number of refugees, when Germany opened its doors to them and received about one million people, most of them from the Middle East, especially Syria. The author conducted a literature study by quoting from various sources as well as using a descriptive and comparative analysis approach, after about six years, the number of Muslims in Germany has become much larger, and the demographic structure has become less homogeneous, according to a recent official study, conducted by the Federal Office for Migration and Refugees (PAMF) at the request of the Islam Conference in Germany and the Federal Ministry of the Interior. However, the growing number of Muslims in Germany came under pressure as their numbers grew. Sometimes due to hatred and incitement from outside and within Germany itself. Cultural differences, especially religion, have become a catalyst for the emergence of such hatred. The number of Muslims continues to increase in line with the increasing efforts in cultural assimilation and the ongoing adjustment of the social environment that has changed the situation, which is expected to be better than the previous situation.
Kajian Kritis Repetisi Lafal “Lilla ̅hi ma ̅ fi ̅ as-sama ̅wa ̅ti wa ma ̅ fi ̅ al-arḍ” Dalam Surat An-Nisa ̅'
No full textAbstrakRepetisi yang terjadi dalam al-Qur’an bukanlah sesuatu yang sia-sia, setiap lafalnya memiliki tujuan tertentu. Untuk membuktikannya melalui keilmuan al-Qur’an yaitu tikra ̅r, menerapkan kaidah tikra ̅r kepada salah satu lafal repetisi dalam surat an-Nisa ̅' yaitu lafal “Lilla ̅hi ma ̅ fi ̅ as-sama ̅wa ̅ti wa ma ̅ fi ̅ al-arḍ”, ditemukan enam kali dalam kategori tikra ̅r al-lafẓ wa al-ma’na dan tikra ̅r bi al-ma’na du ̅na al-lafẓ. Penelitian ini menggunakan jenis penelitian Pustaka (Library research), untuk analisis data penulis menggunakan analisis konten dan deskriptif analitik serta teknik pengumpulan data dilakukan secara mauḍu ̅’i,. Hasilnya adalah lafal ini direpetisi sebanyak enam kali dalam surat an-Nisa ̅'. Ditinjau dari kaidah-kaidah tikra ̅r, lafal-lafal tersebut memiliki kaitan yang berbeda-beda, bahkan repetisi lafal yang berdekatan tidak memiliki konteks yang sama, sedikit perbedaan lafal menimbulkan konteks yang berbeda juga. Mufassiri ̅n menjelaskan pengkhususan kepemilikan secara mutlak kepada Allah SWT, apapun yang tersembunyi dan tampak, maupun benda atau makhluk yang berada setiap lapisan langit dan bumi. Tiada sekutu dan tiada bergantung dengan makhluk manapun. Sehingga dengan kekuasaan-NYA mewajibkan untuk tunduk dan taat. Tujuan dari repetisi lafal-lafal ini sebagai peringatan atas kekuasaan Allah SWT, penegasan atau memperkuat terhadap posisi ketuhanan yang dikeragui oleh orang yang ingkar dan janji Allah SWT akan dibalas semua perbuatannya. Kata kunci: An-Nisa ̅', Tikra ̅r, Kepemilikan, Gaya bahasa. AbstractThe repetition that occurs in the Qur'an is not something in vain, each recitation has a specific purpose. To prove it through the science of the Qur'an i.e. tikra ̅r, applying the rule of tikra ̅r to one of the repetition recitations in the letter an-Nisa ̅.′ i.e. the pronunciation “Lilla ̅hi ma ̅ fi ̅ as-sama ̅wa ̅ti wa ma ̅ fi ̅ al-arḍ”found six times in the categories tikra ̅r al-lafẓ wa al-ma’na and tikra ̅r bi al-ma’na du ̅na al-lafẓ. This research uses a type of library research, for data analysis the author uses content analysis and descriptive analytics and data collection techniques carried out mauḍ, u.'i,. The result was that this recitation was repetitioned six times in the letter an-Nisa ̅′. Judging from the rules of tikra ̅r, the pronunciations have different relationships, even the adjacent repetitions of the pronunciation do not have the same context, the slight differences in pronunciation give rise to different contexts as well. Mufassiri ̅n explained the specificity of absolute possession to Allah Almighty, whatever is hidden and visible, or objects or beings that are in every layer of heaven and earth. No allies and no dependence on any creature. So that with HIS power it is obligatory to submit and obey. The purpose of these repetitions is as a warning of the power of Allah SWT, affirmation or strengthening of the divine position that is doubted by the person who disobeys and the promise of Allah SWT will be reciprocated for all his deeds. Keywords: An-Nisa ̅', Tikra ̅r, Ownership, styl
REPRESENTASI KESELARASAN HIDUP MANUSIA DENGAN ALAM DALAM NOVEL KAMBING DAN HUJAN KARYA MAHFUD IKHWAN: SEBUAH KAJIAN SASTRA PASTORAL
Get PDFRelasi antara manusia dengan alam di dalam karya sastra perlu mendapat perhatian khusus. Terlebih di tengah pesatnya akselerasi global yang kian meningkat, gagasan ekologis yang berakar pada pandangan ruralisme berpotensi mengalami degradasi, tergerus oleh pandangan urbanisme. Karenanya, sastra sebagai media representasi sikap dapat dimaksimalkan perannya dalam merawat gagasan dan nilai-nilai tersebut. Penelitian ini bertujuan mendeskripsikan representasi keselarasan hidup antara manusia dengan alam yang terdapat dalam novel Kambing dan Hujan karya Mahfud Ikhwan. Pendekatan penelitian ini yaitu kajian ekologi sastra yakni pastoral. Penelitian ini menggunakan penelitian kualitatif dengan metode berupa analisis deskriptif. Subjek penelitian berupa novel Kambing dan Hujan karya Mahfud Ikhwan yang diterbitkan pertama kali pada tahun 2015 oleh PT. Bentang Pustaka. Sedangkan teknik pengumpulan data dilakukan dengan dokumentasi dan studi pustaka. Hasil penelitian menunjukkan adanya tiga aspek pastoral yang terdapat dalam novel Kambing dan Hujan, yakni: (1) karakter ‘bucolic’ (penggembala), (2) unsur konstruksi arcadia, dan (3) wacana retreat & return. Sedangkan representasi keselarasan hidup yang ditemukan merujuk pada tiga asas, yakni: (1) principle of independence, (2) principle of change, dan (3) principle of evolution.Kata Kunci: keselarasan hidup, novel, sastra pastora
Telaah kritis makna imam menurut penafsiran lbn al-Katsir dan al Tabataba'i
Get PDFPenelitian ini dilakukan dengan metode muqorin, yaitu memperbandingkan antara penafsiran al-Tabataba'i dan lbn Katsir tentang penafsiran makna "imam" yang terdapat dalam al-Qur'an. Tujuan penelitian ini adalah ingin mengetahui penafsiran al-Tabataba'i dan Ibn Katsir terhadap makna "imam". Dalam penafsirannya al-Tabataba'i dan Ibn Katsir memiliki kesamaan metode penafsiran yaitu menggunakan metode tahlili. Sedangkan perbedaan keduanya antara lain, meski lebih dominan bi al-ma'tsur, orientasi penafsiran lbn Katsir menggabungkan antara tafsir bi al-ma'tsur (riwayat) dan bi al-ra'y (rasional). Namun, penggunaan ra'y hanya sebatas pada penjelasan analisa bahasa dalam penafsirannya. Berbeda dengan lbn Katsir, al-Tabataba'i memiliki orientasi penafsiran bi al-ra'y dengan corak tafsir falsafi. Disamping berlatar belakang sebagai ahli tafsir dari kalangan syi'ah imamiyah, penafsiran al-Tabataba'i terhadap makna lafadz "imam" di dalam al-Qur'an sangat dipengaruhi oleh latar belakang aliran teologis yang dianutnya tersebut. Perbedaan dan kesamaan kedua ahli tafsir tersebut memberi implikasi dalam mnafsirkan kata "imam". Dari aspek substansi penafsiran, ibn Katsir dan al Tabataba'i memiliki persamaan ketika menafsirkan "imam" dan bentukannya yang terdapat pada tujuh ayat dalam al-Qur'an. Sedangkan perbedaan penafsiran ibn Katsir clan al-Tabataba'i tentang makna "imam" terdapat dalam lima ayat. lbnu Katsir menafsirkan kata "imam" dengan beberapa versi makna, yaitu: a). Pemimpin yang diikuti dalam kebaikan atau keburukan, b). Imam (atribut bagi seorang nabi), c). Kitab "pedoman" bagi sebuah kaum, d). Ummu al-Kitab, dan e). Jalan. Sedangkan al-Tabataba'i menafsirkan •makna "imam" dengan beberapa makna, yaitu; a). Kitab pedoman sebuah kaum, b). Jalan yang jelas, c). al-Lawh al Mahfud, d). Contoh (dalam kebaikan), e). Yang awal atau depan, f). Pemimpin yang diikuti dalam kebaikan atau keburukan, dan g). Gelar "imam" bagi para nabi dan penerus risalah kenabian. Secara umum, kedua mufassir tersebut mempunyai pandangan yang sama terhadap penggunaan dan pemaknaan kata " Imam". Kata "Imam", dalam bentuk mufrad memiliki konotasi positif, sedangkan kata "aimmah" yang berbentuk jamak, memiliki konotasi positif ataupun negatif, tergantung pada kata lain yang mengikuti kata tersebut, baik dalam bentuk idhafah rnaupun hanya sekedar menjelaskan sifat kata tersebut
STUDI KOMPARASI PEMIKIRAN IMAM AL-GHOZALI DAN K.H. HASYIM ASY’ARI TENTANG PENDIDIKAN KARAKTER
No full textPenelitian ini dilatar belakangi oleh keresahan pribadi penulis mengenai rendahnya kualitas karakter lulusan lembaga pendidikan terlebih di era globalisasi dan yang serba modern ini. Berbagai peroblematika yang berkaitan dengan karakter peserta didik semakin melonjak sehingga menyebabkan degradasi moral. Oleh karena itu, diperlukan adanya barbagai macam alternatif untuk mendukung upaya perbaikan karakter peserta didik. Penulis menganggap kiranya perlu kembali mempelajari mengenai berbagai pemikiran tokoh pendidikan islam di masa lalu perihal pendidikan karakter. Tujuan penelitian ini 1) untuk mengetahui pemikiran pendidikan karakter menurut pemikiran Imam Al-Ghozali? 2) untuk mengetahui pemikiran pendidikan karakter menurut pemikiran K.H. Hasyim Asy’ari? 3) Untuk menetahui studi komparasi antara pemikiran Imam Al-Ghozali dengan K.H. Hasyim Asy’ari tentang pendidikan karakter?Penelitian yang digunakan adalah penelitian kualitatif dengan jenis penelitian kepustakaan (library research). Sedangkan teknik pengumpulan data yang digunakan adalah metode dokumentasi, dan untuk teknik analisis data menggunakan metode content analysis dan komparasi.Berdasarkan penelitian tersebut, diperoleh hasil bahwa aspek yang menjadi persamaan dari nilai pendidikan karakter antara K.H. Hasyim Asy’ari Dan Imam Al-Ghozali terletak pada nilai religius, toleransi, disiplin, dan kerja keras. Terdapat beberapa perbedaan dari nilai-nilai pendidikan karakter perspektif K.H. Hasyim Asy’ari Dan Imam Al-Ghozali tetapi justru saling melengkapi. Di antaranya yaitu adalah sabar, qana’ah dan tawadhu’ atau rendah hati. This research is motivated by the author's personal anxiety a bout the low quality of the character of graduates from educational institutions, especially in this era of globalization and modern new. Various problems related to the character of students are increasing, causing moral degradation.There fore it is necessary to have various kinds of alternatives to support efforts to improve the character of students. The author considers it necessary to re-learn about various thoughts of Islamic education figures in the past regarding character education. The purpose of this study 1) To find out the thoughts of character education according to Imam Al-Ghozali's thoughts? 2) To find out the thoughts of character education according to the thoughts of K.H. Hasyim Asy'ari? 3) To find out a comparative study between the thoughts of Imam Al-Ghozali and K.H. Hasyim Asy'ari about character education?The research used is a qualitative research with the type of library research (library research). Mean while, the data collection technique used is the do cumentation method, and the data analysis technique uses the content analysis and comparison methods.Based on this research, it was found that the aspect that became the equation of the value of character education between K.H. Hasyim Asy'ari and Imam Al-Ghozali lies in religious values, tolerance, discipline, and hard work. There are several differences in the values of character education from the perspective of K.H. Hasyim Asy'ari and Imam Al-Ghozali but actually complement each other. Among them are patience, qana'ah and tawadhu 'or humility
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