scholarly journals Proceedings of the 3rd International Colloquium on Interdisciplinary Islamic Studies, ICIIS 2020, 20-21 October 2020, Jakarta, Indonesia

ALQALAM ◽  
2017 ◽  
Vol 34 (1) ◽  
pp. 30
Author(s):  
Nur Hidayah

There has been a concern over a high unemployment rate among graduates of Islamic higher education and a low proportion of entrepreneurs in Indonesia. In fact, a high proportion of entrepreneurs is one of indicators of a country’s welfare. This has generated a question: to what extent do Islamic values cultivate entrepreneurial culture among its adherents? How to cultivate entrepreneurial culture in Islamic higher education? This paper will investigate this matter using a case study of Faculty of Islamic Law and Economics at Banten State Institute for Islamic Studies.  The paper argues that the curriculum at the faculty of Islamic Law and Economics has not been oriented towards building entrepreneurial culture. The curriculum consists of subjects to enhance the students’ competence and skills to prepare them as bachelors of syari`ah economics for the professions such as manager, lecturer, researcher, syari`ah auditor, etc, instead of preparing them for entrepreneurs who are capable to build his or her own business from the scratch.    To propose Islamic entrepreneurship study program at the FSEI of IAIN SMHB, it is important to have a strong political will not only from the internal IAIN but also higher authoritative body such as the Ministry of Religious Affairs to facilitate this from not only the accreditation process but also financial support. A further feasibility study needs to be undertaken to build its infrastructure such as qualified lecturers, appropriate curriculum structure, and recruitment student system. Since this field has a strong link with a ‘real sector’, there has been an urgent need to build cooperations with business sector to enable the students to undertake their apprentice and build their networks to facilitate their ability to develop their own business.     Keywords: Islam, entrepreneurship, entrepreneurial education.


ALQALAM ◽  
2015 ◽  
Vol 32 (1) ◽  
pp. 83
Author(s):  
Maftuh Maftuh

For many observers, Banten is well known as an area where the population has a strict religious understanding onislamic law. Colonial officials and experts in Islamic studies such as Snouck Hurgronje and GF Pijper, testified that compared to other Muslims across Java , Muslim in Banten and Cirebon were stricter in practicing Islam . The phenomenon of the social life of the religious community in Banten is necessarily formed within a very long time span. This paper traces the root of the formation of public religious understanding ojMuslim in Banten. Using a socio-historical approach, this paper then leads to the conclusion that the sultan of Banten issued policies that had a greater emphasis to the adherence to the Shari'a rather than Sufism. Religious orientation on the fiqh-oriented can explain the Islamic militancy Banten community, as witnessed by the colonial officials, and even still can be seen up to this present moment.Key words: Jslamization, Sultanate, Banten


Author(s):  
Amran Abdul Halim ◽  
Abdulloh Salaeh

This study is to identify the involvement of academicians on the teaching of the hadith. The contribution of the academicians to the teaching of the hadith is also very much needed so that Muslims can acknowledge al-Sunnah closely. The academicians were selected from Academic of Islamic Studies, University of Malaya Islamic Studies Academy, the National University of Malaysia, the Islamic Science University of Malaysia and the International Islamic University which they are all from various fields of Islamic Studies. The methodology used in this study is a questionnaire which is group sampling. The researcher distributes the questionnaire to the academic staff at the university involved. Based on this descriptive analysis of the questionnaire, it can be concluded that academic practitioners either in the field of hadith or other fields are involved and contribute to the teaching of hadith such as in public universities and other institutions. This shows that most academicians have good knowledge related to the field of hadith. Therefore, they are among the most suitable as references to the community in solving Sunnah and bidaah issues, especially the academicians who are experts in the field of hadith. Abstrak Kajian ini adalah untuk mengenalpasti penglibatan ahli akademik terhadap pengajaran hadith. Sumbangan ahli akademik terhadap pengajaran hadith juga amat diperlukan agar umat Islam dapat mengenali al-Sunnahsecara  lebih  dekat.  Ahli-ahli  akademik  yang  dipilih  adalah  dari  Akademi  Pengajian  Islam  Universiti Malaya,   Universiti   Kebangsaan   Malaysia,   Universiti   Sains   Islam   Malaysia   dan   Universiti   Islam Antarabangsa  yang  mana  kesemuanya  dalam  pelbagai  bidang  Pengajian  Islam.  Kaedah yang  digunakan dalam kajian ini adalah soal selidik iaitu persampelan berkelompok. Penyelidikmengedarkan borang soal selidik tersebut kepada ahli akademik di universiti tersebut. Berdasarkan, analisis deskriptif soal selidik ini, dapat dirumuskan bahawa ahli akademik sama ada dalam bidang hadith atau lain-lain bidang adalah terlibat dan turut memberi sumbangan dalam pengajaran hadith seperti di universiti-universiti awam dan lain-lain institusi  pengajian.  Ini  menunjukkan  bahawa  kebanyakan  ahli  akademik  mempunyai  pengetahuan  yang baik  berkaitan  dengan  bidang  hadith.  Oleh  itu,  mereka  adalah  antara  golongan  sangat  sesuai  dijadikan sebagai rujukan masyarakat dalam menyelesaikan permasalahan Sunnah dan bidaah, terutama sekali ahli akademik yang pakar dalam bidang hadith.


2007 ◽  
Vol 1 (2) ◽  
pp. 129-158
Author(s):  
Jonathan E. Brockopp

In Islamic Studies, charisma has usually been reserved for the study of marginalized individuals. I argue here that charisma may also be applied to leadership among legal scholars. To do so, I join a long line of scholars who have modified Max Weber’s initial insights, and put forth a new, dynamic model of charismatic authority. The purpose of my model is to account for the fact that religious histories emphasize the uniqueness of the originating charismatic event, be that Prophet Muhammad’s revelations, Jesus’ theophany or the Buddha’s enlightenment, while at the same time recognizing that the charismatic cycle never quite ends. In contrast with Weber, I argue that charismatic authority in religious traditions is best understood as a network of influence and interaction through which the routinization of charisma reinterprets and redefines the meaning of the originating charismatic event.


Sign in / Sign up

Export Citation Format

Share Document