35 research outputs found
Exploring the silence among children of prisoners: a descriptive study
No full textThe current incarceration rate is at an historic high, with more than 1 in every 100 adults serving time in Federal and State prisons (Pew Center on the States, 2010). With more than half of all incarcerated adults in the United States being parents, many children are directly affected by parental incarceration. Research on children of incarcerated parents provides limited information resulting in few services responding to their needs (Bernstein, 2005; Eddy and Poehlmann, 2010; Henriques, 1982; Johnston, 1995; McGowan and Blumenthal, 1978; Muhammad, 2008, 2009; Pew Center on the States, 2008; 2010; Phillips, 2010). Although the U.S. government’s criminal justice data collection agency, the Bureau of Justice Statistics, has provided national estimates of children affected by parental incarceration, the actual complex nature of the problem remains unclear. To respond to these lack of data, researchers have investigated children of the incarcerated by talking to their parents, caregivers and family members. Although 1 in every 28 children has an incarcerated parent (Pew Center on the States, 2010), few studies have directly focused on children. This absence has resulted in a limited understanding of their circumstances. Therefore, this qualitative dissertation explored the experiences and perceptions of young urban children of the incarcerated through semi-structured interviews. These data were collected from a sample of 57 child participants, aged 7-18 years, who resided in New Jersey and who were recruited from a local community organization. The findings indicate that children’s experiences are often different than what others describe them to be. Respondents described both negative and positive effects of parental imprisonment. Among the negative consequences was enforced and voluntary silence regarding their parents, the use of drugs and alcohol to cope with parental incarceration, and uncertainty in changing homes and schools. Among the positive experiences were comfort in their foster care placements and with their grandparents, new opportunities in new schools, and improved communication with their incarcerated parent. These findings have implications for programs and policy related to the well-being of children and their families affected by parental incarceration.Ph. D.Includes bibliographical referencesIncludes vita[by By Bahiyyah Miallah Muhammad
Episode 043 - Bahiyyah Muhammad
No full textFor this episode, Derek Bruff talked with Bahiyyah Muhammad, assistant professor of sociology and anthropology at Howard University. She teaches courses as part of the national Inside-Out Prison Exchange Program, courses in which half of her students are Howard students, and the other half are incarcerated individuals. Most Inside-Out courses take place at prisons, but for logistical reasons that was challenging for Bahiyyah. She turned to a set of technologies to facilitate distance learning, and to turn the course into a learning community
Darurat Nazam dan ‘Aib Qafiyah dalam Nazam Kharidah Al-Bahiyyah Karya Ahmad Addardiri
No full textPenelitian ini mengkaji tentang Darurat nazam dan ‘aib Qafiyah dalam kitab al Kharidah al Bahiyyah dengan pendekatan ilmu Arud dan ilmu Qafiyah. Obyek material penelitian ini adalah kitab al Kharidah al Bahiyyah, sebuah kitab yang menerangkan dasar-dasar ilmu Tauhid karya imam Ahmad Ad Dariri.
Metode yang digunakan dalam penelitian ini ialah deskriptif kualitatif dengan menganalisis data Darurat nazam dan ‘aib Qafiyah dalam nazam Kharidah al Bahiyyah, kemudian data yang diperoleh diklasifikasikan sesuai dengan kajian ilmu arud dan Qafiyah.
Hasil penelitian terhadap Darurat nazam dan ‘aib Qafiyah dalam nazam Kharidah al Bahiyyah menunjukkan bahwa Darurat Nazam dalam nazam Kharidah al-Bahiyyah berupa: a) Mensukun huruf yang hidup. b) Penambahan huruf Mad. c) Tidak mentanwin isim Munshorif. d) Membaca pendek isim Mamdud. e) Mengharokati huruf yang mati. f) Memberikan harakat Kasroh pada fi’il Mudhori’ yang dibaca Jazm. g) Memberikan harakat Kasrah pada fi’il Amr’ yang mabni Sukun. ‘Aib Qafiyah dalam nazam Kharidah al-Bahiyah berjumlah 70 nazam, sedangkan nazam yang tidak ada ‘aib Qafiyah terdapat pada nazam ke 61. Jenis-jenis ‘aib Qafiyah dalam nazam Kharidah al-Bahiyah berupa: a) Israf terletak pada nazam ke 45, 46, dan 47, 48 . b) Iqwa’ terletak pada nazam 36 37. c) Sinad Ridf terletak pada nazan 1 dan 2, 10 dan 11, 20 dan 21, 33 dan 34, 38 dan 39, 62 dan 63, 67 dan 68 . d) Sinad Ta’sis terletak pada nazam 2 dan 3, 51 dan 52. e) Tadlmin terletak pada nazam 68 dan 69, 70 dan 71 . f) Ikfa’ terletak pada nazam 7 dan 8, 68 dan 69 . g) Ijazah terletak pada nazam 1 samapai 10, 11 sampai 16,17 sampai 60, dan 63 sampai 69.
Kata kunci: Darurat nazam,‘aib Qafiyah, Arud, Qafiyah.
This research examines the Darurat nazam and ‘aib Qafiyah in the book al Kharidah al Bahiyyah. This research uses an approach from Arud science and Qafiyah science perspective to analyze the Darurat nazam and ‘aib Qafiyah in each nazam al Kharidah al Bahiyyah. The material object of this research is the book al Kharidah al Bahiyyah, which explains the basics of the science of Tauhid by Imam Ahmad Ad Dariri.
This research uses a qualitative descriptive method by analyzing the Darurat nazam and ‘aib Qafiyah data in nazam Kharidah al Bahiyyah, then the data obtained will be classified according to the study of Arud and Qafiyah science.
The results of research on the Darurat nazam and ‘aib Qafiyah in the nazam Kharidah al Bahiyyah show: First, that the Darurat nazam in the nazam Kharidah al Bahiyyah takes the form of: a) Making living letters. b) Addition of the letter Mad. c) Not marrying Munshorif's isim. d) Short reading of Mamdud's isim. e) Harokating the dead letter. f) Giving the Kasroh character to Mudhori fi'il, which is read Jazm. g) Giving the harakat of Kasrah to fi'il Amr' who is mabni Sukun. Second, ‘Aib Qafiyah in the Kharidah al-Bahiyah nazam is 70 nazams, while the nazam that does not have ‘Aib Qafiyah is found on the 61st nazam. The types of ‘Aib Qafiyah in the Kharidah al-Bahiyah nazam are: a) Israf, located on the 45th, 46th, and 47th, 48th nazam. b) Iqwa', located on Nazam 36th and 37th. c) Sinad Ridf, that is located on nazam 1st and 2nd, 10th and 11th, 20th and 21st, 33rd and 34th, 38th and 39th, 62nd and 63rd, 67th and 68th. d) Sinad Ta'sis is located on nazam 2nd and 3rd, 51st and 52nd. e) Tadlmin, located on nazam 68th and 69th, 70th and 71st. f) Ikfa' is located on nazam 7th and 8th, 68th and 69th. g) Ijazah, are located on: 1st to 10th, 11th to 16th, 17th to 60th, and 63rd to 69th nazam.
Key words: Darurat nazam, ‘aib Qafiyah, Arud, Qafiyah
An Analytical Review of Different Concepts of Riba (Interest) in the Sub-Continent
No full textThe traditional concept of Riba (interest) is an excess amount on loan, which creditor receives from debtor on the repayment of loan. There is almost a consensus on the sprit of this concept that it is traditional thought or school; but along with that some other point of views also exist, which present Riba, in somewhat different ways, will be termed as non-traditional approach in this paper. Both of these schools are agreed on the point that, Riba is just restricted to debt, and the increment on it is Riba; but the main difference among these is that: former approach claims that, each and every addition on loan, regardless of purpose and time duration of loan is Riba; but, the later approach demand’s some room for that on different grounds. Actually both of them do not have any sound base. When the concept of unearned income (the income, which is not the result of human labor), is a recognized fact in Islamic economics in different forms, like: ijara (rent), Mudoraba and Mazara’a (Share Cropping); then definitely no logical reason is left to avoid excess income on loan. Both approaches are just unable to give a concrete concept of Riba.Riba, Interest, Rent, Share Cropping
MATERI PENDIDIKAN TAUHID DALAM KITAB AL-KHORIDAH AL-BAHIYYAH KARYA AHMAD BIN MUHAMMAD AD-DARDIR AL-‘ADAWI DAN IMPLEMENTASINYA DALAM DESAIN PEMBELAJARAN PENDIDIKAN AGAMA ISLAM
No full textDalam upaya menepis hasrat seseorang untuk melakukan tindakan pelanggaran, pendidikan tauhid sangat dibutuhkan, karena salah satu penyebab perilaku buruk pada sebagian orang adalah kurangnya pemahaman tentang tauhid yang ada pada dirinya, sebab pada dasarnya orang yang bertauhid akan berusaha menjauhi suatu perbuatan yang dilarang oleh Allah SWT. Tujuan penelitian ini adalah mendeskripsikan isi materi pendidikan tauhid yang terkandung dalam kitab Al-Khoridah Al-Bahiyyah Karya Ahmad bin Muhammad Ad-Dardir Al-‘Adawi serta menganalisis relevansinya dengan pendidikan islam. Jenis penelitian ini yaitu penelitian kepustakaan (library research) yang menggunakan metode deskriptif kualitatif. Implementasi desain pembelajaran Pendidikan Agama Islam menggunakan kitab Al-Khoridah Al-Bahiyyah yaitu membuat desain pembelajaran dalam bentuk rencana pelaksanaan pembelajaran (RPP) dengan meggunakan kitab Al-Khoridah Al-Bahiyyah sumber belajar dan media dalam pembelajaran Pendidikan Agama Islam tingkat Sekolah Menengah Pertama (SMP) kelas VII (tujuh), topik Mengenal Allah SWT. melalui Sifat Wajib Bagi Allah dengan Kompetensi Dasar yaitu meyakini bahwa Allah Maha Esa, Maha Mengetahui, Maha Mendengar, dan Maha Melihat; Menghayati perilaku percaya diri, tekun, teliti, dan kerja keras sebagai implementasi makna dari sifat-sifat wajib bagi Allah SWT; Menyajikan contoh perilaku yang mencerminkan orang yang meneladani sifat-sifat wajib bagi Allah SWT
PERHITUNGAN WETON PERKAWINAN MENURUT ADAT JAWA: Perspektif Kitab Al-Fara`Id Al-Bahiyyah
No full textMarriage is a religious ritual in Islam that was also followed by the Prophet Muhammad. Almost all ethnicities have different customs. One of the Javanese customs in conducting a wedding is by calculating the weton or day of birth. The weton determines a prediction about the future fate of the family. The purpose of this research is to find out how the connection between the weton tradition that takes place before the wedding with the perspective of one of the books of fiqh rules, namely the book of al-Faraid al-Bahiyyah. This research method is a library research genre using a content analysis approach. The findings of this study include: a) In the implementation of the weton tradition, the Javanese community is divided into two groups, firstly kejawen, a group that makes weton as a benchmark for marriage and believes in it. The second is potehan, a group that is afraid of polytheism. They do not use weton completely. b) Weton according to the book al-Faraid al-Bahiyyah has fulfilled the requirements of custom and can be used as a basis for law, the conditions are first, custom can be used as a basis for law if it is muththarid (applies evenly) in an area. Secondly, if there is a conflict between `urf jali and shara' then the former takes precedence, if it is not related to the law of shara'. Third, `Urf khash if it is not limited to a particular area, then it can be used as a legal basis.Fourth, the standard of `urf that can be used as a landmar
Birthing in the Field
No full textNo abstract available.Dixon, Lydia Z. Birthing in the Field. In: Mothering in the Field: The Impact of Motherhood on Site-Based Research. Eds. Bahiyyah M. Muhammad and Melanie-Angela Neuilly. Pp. 62-75. New Brunswick, NJ: Rutgers University Press
Pemikiran keislaman K.H Muhammad Tholhah Hasan di Indonesia pada tahun 2000-2006
No full textMuhammad Tholhah Hasan adalah intelektual muslim yang menguasai berbagai keilmuan agama berlatar belakang pengajaran pesantren yang kuat. Dalam bidang sosial ia berperan sebagai ulama organisatoris yang sangat berkompenten. Selain itu, Tholhah Hasan adalah seorang mantan menteri agama di era Gusdur. Kemudian dalam bidang pendidikan ia pernah menjadi rektor di salah satu Universitas Islam di Malang
Tujuan dari penelitian ini yaitu pertama; Untuk mengetahui biografi dan karya Tholhah Hasan. Kedua; Untuk mengetahui pemikiran keIslaman Tholhah Hasan di Indonesia.
Metode penelitian yang digunakan adalah metode penelitian sejarah. Berdasarkan hasil penelitian penulis yang terdiri dari empat tahap, yaitu tahap pencarian sumber (heuristik), verifikasi sumber (kritik), interpretasi (penafsiran), dan penulisan sejarah (historiografi).
Berdasarkan hasil penelitian penulis diketahui, bahwa Tholhah lahir di Tuban, Jawa Timur pada tanggal 10 Oktober 1936. Sebagai anak pertama dari dua bersaudara pasangan Tholhah dan Anis Fatma. Kemudian ia wafat pada pada hari rabu 29 Mei 2019 pukul 14.00 WIB bertepatan dengan 24 Ramadhan 1440 H, di Malang Jawa Timur dalam usia 82 tahun. Tholhah Hasan merupakan sosok intelektual muslim yang cukup produktif, baik dalam bentuk tulisan karya-karyanya, seperti Dinamika Pemikiran tentang Pendidikan Islam, Islam dan Sosio Kultural, Prospek Islam menghadapi tantangan zaman, Agama Moderat, Pesantren dan Terorisme, Kado untuk tamu-tamu Allah, Islam dan masalah Sumber daya Manusia, Dinamika Kehidupan Religius, Diskursus Islam Kontemporer, Ahlusunnah Wal-jamaah dalam presepsi dan tradisi NU. Pemikiran keIslaman Tholhah Hasan merupakan pemikiran yang inklusif-transformatif. Tholhah Hasan dalam persoalan sosial keislaman sangat komperehensi karena menguasai Agama Islam, serta bisa memadukan berbagai perspektif. Dalam masalah politik Tholhah mengemukakan peran ulama dalam kepemimpinan di Indonesia. Tholhah mengamati perubahan umat Islam di Indonesia ditengah-tengah arus modernisasi yang menyangkut perubahan nilai yang berdampak pada idealisme. Ia adalah termasuk tokoh dalam moderasi beragama mengelompokkan tiga pandangan yaitu: Moderat, Humanisme, dan Pluralisme. Dalam teologi Islam ia termasuk berpandangan Ahlusunnah wal Jama’ah dalam persepsi dan tradisi NU. Tholhah mengenai pemikiran Fiqih, ia mengemukakan pemikiran mengenai Ibadah, Hukum Islam, dan Haji. Kemudian ia menyatakan arti konsep bermazhab tetap adalah konsep yang paling rasional. Mengenai tranformasi pendidikan Islam, menurut Tholhah pendidikan Islam tidak hanya terbatas pada lebel Islam atau lembaga keIslaman seperti pondok pesantren ataupun madrasah
Conflict of law and the methodology of Tarjīẖ : a study in Islamic legal theory
No full textIslamic law never achieved unity but expressed itself in, at least, four surviving schools. More interestingly, contemporary Muslim communities are still divided among themselves on a number of issues related to their laws. This work describes how problem of legal conflicts have been tackled by Muslim jurists. It is an attempt to examine closely the phenomenon of conflict in Islamic law from the standpoint of usūl-al-fiqh or Islamic legal theory. In fact, much is heard nowadays of the contradiction in the body of Islamic law. Whilst in contrast, little is presented in terms of the methodology of removing this conflict. The present work therefore, attempts to redress this balance. The emphasis of the work will be concerned primarily with tarjīh methodology ; how to give preference to one piece of evidence or argument over the other when they conflict. Nevertheless, considerable concern is given to investigating the background to the conflict of law in the Shari'ah.
This study of a neglected area in Islamic legal scholarship will be an important source of reference to students, both practising and theoretical jurists or to anyone who merely wishes to increase his knowledge of legal themes, particularly legal conflict. The very aim of the work is to argue that conflict is a natural and unavoidable consequence of legal study because legal conflict is only conflicting principles and arguments adduced by both the classical and modern jurists to reach what is actually intended by God in the target case. Therefore, conflicts are inevitable in most of the cases in fiqh owing to the variety of principles set out to deal with one piece of legal evidence, let alone with all the pieces of legal evidence in question.
Tarjīh is therefore, an important and workable instrument in the re-examination of these conflicts and in arriving at the most accurate principle for establishing the law for as long as this is possible. It is hoped that the discovery of new facts and the increase of knowledge which results from the broadening and deepening of the research will positively contribute to the process of unification of Islamic law
al-Darari al-mudlayyah 1-2: syarh ad-durar al-bahiyyah, 2nd.ed./ Muhammad
No full text427 hal.; 24 cm
