scholarly journals PENGAJIAN TAFSIR AL-IBRĪZ OLEH KIAI AHMAD MUSTOFA BISRI DI PONDOK PESANTREN RAUDLATUT THALIBIN REMBANG DALAM PERSPEKTIF FENOMENOLOGI AGAMA

2018 ◽  
Vol 4 (2) ◽  
pp. 1-26
Author(s):  
Mudawamah ◽  
Muhamad Asif
Keyword(s):  
Young People ◽  
Qualitative Methods ◽  
Daily Life ◽  
Phenomenological Approach ◽  
Religious Values ◽  
Community Awareness ◽  
Spare Time ◽  
Key Word ◽  
Phenomenology Of Religion ◽  
The Way

Abstract The study of al-Ibrīz's interpretation at Pesantren Raudlatut Thalibin Rembang is attended by various groups of people, both from parents and young people, employees, farmers, traders and retirees. The various backgrounds of the congregation there, in terms of age and profession, make different beliefs or awareness of the congregation regarding the recitation of al-Ibrīz and their way of internalizing the religious values ​​contained in the recitation. By using qualitative methods and a phenomenological approach to religion, this study seeks to portray a picture of the culture and awareness of the recitation community towards the study of al-Ibrīz interpretation at pesantren Raudlatut Thalibin, Rembang. The research shows that the participants believe that the recitation of al-Ibrīz interpretation is a field of blessing, a way to get closer to Allah Subḥānahu wa Ta'ālā, connect silaturrahmi, add insight, fill spare time, seek fortune and expect the efficacy of al-Ibrīz's tafsir closing prayer for their goals to be come true. Meanwhile, the way the congregation internalizes the religious values ​​contained in the recitation of al-Ibrīz's interpretation through four stages, namely listening carefully, reviewing it, applying it within oneself, and make it habit in daily life. Key Word: Phenomenology of Religion, Community Awareness, Living Qur'an, Study of Tafsir al-Ibrīz

scholarly journals PENDIDIKAN ANAK DALAM KELUARGA PERSPEKTIF ISLAM

2016 ◽  
Vol 3 (1) ◽  
pp. 109
Author(s):  
Mufatihatut Taubah
Keyword(s):  
Spiritual Development ◽  
Daily Life ◽  
Islamic Education ◽  
Family Education ◽  
Religious Values ◽  
Family Model ◽  
The Family ◽  
Implementation Level ◽  
Bahasa Indonesia ◽  
The Way

<p><strong>Bahasa Indonesia:</strong></p><p>Pendidikan anak yang pertama dan paling utama dalam Islam adalah pendidikan dalam keluarga yang berperspektif Islam. Pendidikan dalam keluarga yang berperspektif Islam adalah pendidikan yang didasarkan pada tuntunan agama Islam yang diterapkan dalam keluarga yang dimaksudkan untuk membentuk anak agar menjadi manusia yang beriman dan bertaqwa kepada Tuhan Yang Maha Esa, serta berakhlak mulia yang mencakup etika, moral, budi pekerti, spiritual atau pemahaman dan pengalaman nilai-nilai keagamaan dalam kehidupan sehari-hari. Hal ini merupakan salah satu wujud amar makruf nahi munkar dalam kehidupan keluarga, yaitu dengan  memberikan pendidikan kepada putra putrinya berdasarkan ajaran Islam. Anak dalam menuju kedewasaannya memerlukan bermacam-macam proses yang diperankan oleh bapak dan ibu dalam lingkungan keluarga. Pola atau metode pendidikan agama dalam  Islam pada dasarnya mencontoh pada perilaku Nabi Muhammad SAW dalam membina keluarga dan sahabatnya. Karena segala apa yang dilakukan oleh Nabi Muhammad SAW merupakan manifestasi dari kandungan al-Qur’an. Adapun dalam pelaksanaannya, Nabi memberikan kesempatan pada para pengikutnya untuk mengembangkan cara sendiri selama cara tersebut tidak bertentangan dengan prinsip-prinsip pelaksanaan pendidikan yang dilakukan oleh Nabi SAW.</p><p> </p><p><strong>English:</strong></p><p>The first and the prime education for children in Islam is the Islamic family education. This family education is based upon Islamic guidance in purpose of building children’s faith, piety, highest endeavor –including ethics, morality, and spirituality, and the practice of religious values in daily life. This effort is a kind of amar makruf nahi munkar in family scope. Children needs family model for their future mental and spiritual development. The model and methods of Islamic education in the family scopes are adopted pretty much from the way of our prophet Muhammad taught his family and his companions. Muslim believes that whatever done by the prophet is the manifestation of Quranic essence. In the implementation level, the prophet let his companions and his follower to develop the teaching as long as the development itself in line with educational principles by the prophet.</p>

scholarly journals KONSEP PENDIDIKAN ANAK DALAM KELUARGA MENURUT PERSPEKTIF AGAMA ISLAM

2018 ◽  
Vol 4 (2) ◽  
pp. 161
Author(s):  
Hamdi Abdul Karim
Keyword(s):  
Spiritual Development ◽  
Daily Life ◽  
Islamic Education ◽  
Family Education ◽  
Religious Values ◽  
Family Model ◽  
The Family ◽  
Implementation Level ◽  
The Way

The first and the prime education for children in Islam is the Islamic family education. This family education is based upon Islamic guidance in purpose of building children’s faith, piety, highest endeavor –including ethics, morality, and spirituality, and the practice of religious values in daily life. This effort is a kind of amar makruf nahi munkar in family scope. Children needs family model for their future mental and spiritual development. The model and methods of Islamic education in the family scopes are adopted pretty much from the way of our prophet Muhammad taught his family and his companions. Muslim believes that whatever done by the prophet is the manifestation of Quranic essence. In the implementation level, the prophet let his companions and his follower to develop the teaching as long as the development itself in line with educational principles by the prophet.

scholarly journals PENDIDIKAN ANAK DALAM KELUARGA PERSPEKTIF ISLAM

2016 ◽  
Vol 3 (1) ◽  
pp. 109
Author(s):  
Mufatihatut Taubah
Keyword(s):  
Spiritual Development ◽  
Daily Life ◽  
Islamic Education ◽  
Family Education ◽  
Religious Values ◽  
Family Model ◽  
The Family ◽  
Implementation Level ◽  
Bahasa Indonesia ◽  
The Way

<p><strong>Bahasa Indonesia:</strong></p><p>Pendidikan anak yang pertama dan paling utama dalam Islam adalah pendidikan dalam keluarga yang berperspektif Islam. Pendidikan dalam keluarga yang berperspektif Islam adalah pendidikan yang didasarkan pada tuntunan agama Islam yang diterapkan dalam keluarga yang dimaksudkan untuk membentuk anak agar menjadi manusia yang beriman dan bertaqwa kepada Tuhan Yang Maha Esa, serta berakhlak mulia yang mencakup etika, moral, budi pekerti, spiritual atau pemahaman dan pengalaman nilai-nilai keagamaan dalam kehidupan sehari-hari. Hal ini merupakan salah satu wujud amar makruf nahi munkar dalam kehidupan keluarga, yaitu dengan  memberikan pendidikan kepada putra putrinya berdasarkan ajaran Islam. Anak dalam menuju kedewasaannya memerlukan bermacam-macam proses yang diperankan oleh bapak dan ibu dalam lingkungan keluarga. Pola atau metode pendidikan agama dalam  Islam pada dasarnya mencontoh pada perilaku Nabi Muhammad SAW dalam membina keluarga dan sahabatnya. Karena segala apa yang dilakukan oleh Nabi Muhammad SAW merupakan manifestasi dari kandungan al-Qur’an. Adapun dalam pelaksanaannya, Nabi memberikan kesempatan pada para pengikutnya untuk mengembangkan cara sendiri selama cara tersebut tidak bertentangan dengan prinsip-prinsip pelaksanaan pendidikan yang dilakukan oleh Nabi SAW.</p><p> </p><p><strong>English:</strong></p><p>The first and the prime education for children in Islam is the Islamic family education. This family education is based upon Islamic guidance in purpose of building children’s faith, piety, highest endeavor –including ethics, morality, and spirituality, and the practice of religious values in daily life. This effort is a kind of amar makruf nahi munkar in family scope. Children needs family model for their future mental and spiritual development. The model and methods of Islamic education in the family scopes are adopted pretty much from the way of our prophet Muhammad taught his family and his companions. Muslim believes that whatever done by the prophet is the manifestation of Quranic essence. In the implementation level, the prophet let his companions and his follower to develop the teaching as long as the development itself in line with educational principles by the prophet.</p>

scholarly journals Urgensi Pendidikan Anak dalam Keluarga Perspektif Islam

2019 ◽  
Vol 10 (1) ◽  
pp. 45-64
Author(s):  
Nanang Budianto
Keyword(s):  
Spiritual Development ◽  
Daily Life ◽  
Islamic Education ◽  
Family Education ◽  
Religious Values ◽  
Family Model ◽  
The Family ◽  
Implementation Level ◽  
The Way

The first and the prime education for children in Islam is the Islamic family educa-tion. This family education is based upon Islamic guidance in purpose of building children‟s faith, piety, highest endeavor – including ethics, morality, and spirituali-ty, and the practice of religious values in daily life. This effort is a kind of amar makruf nahi munkar in family scope. Children needs family model for their future mental and spiritual development. The model and methods of Islamic education in the family scopes are adopted pretty much from the way of our prophet Muham-mad taught his family and his companions. Muslim believes that whatever done by the prophet is the manifestation of Quranic essence. In the implementation level, the prophet let his companions and his follower to develop the teaching as long as the development itself in line with educational principles by the prophet.

Religiusitas Tokoh-Tokoh Dalam Novel Bumi Cinta Karya Habiburrahman El-Shirazy

AKADEMIKA ◽  
2014 ◽  
Vol 8 (2) ◽  
pp. 205-221
Author(s):  
Minahul Mubin
Keyword(s):  
Young People ◽  
Literary Criticism ◽  
Human Freedom ◽  
Religious Values ◽  
Human Beings ◽  
Relationship With God ◽  
Belief In God ◽  
The World ◽  
Religious Aspects ◽  
Religious Elements

A novel titled BumiCinta written by Habiburrahman El-Shirazy takes place in the Russian setting, in which Russia is a country that adopts freedom. Russia with various religions embraced by its people has called for the importance of human freedom. Free sex in Russia is commonplace among its young people. Russia is a country that is free with no rules, no wonder if there have been many not embracing certain religion. In fact, according to data Russia is a country accessing the largest porn sites in the world. Habiburrahman in his Bumi Cinta reveals some religious aspects. He incorporates the concept of religion with social conflicts in Russia. Therefore, the writer reveals two fundamental issues, namely: 1. What is the characters' religiosity in the Habiburrahman El-Shirazy'sBumiCinta? 2. What is the characters' religiosity in the BumiCinta in their relationship with God, fellow human beings, and nature ?. To achieve the objectives, the writer uses the religious literary criticism based on the Qur'an and Hadith. It emphasizes religious values in literature. The writer also uses the arguments of scholars and schools of thought to strengthen this paper. This theory is then used to seek the elements of religiousity in the Habiburrahman El-Shirazy'sBumiCinta. In this novel, the writer explains there are strong religious elements and religious effects of its characters, especially the belief in God, faith and piety

Why Phenomenology?

2018 ◽  
Author(s):  
George Pattison
Keyword(s):  
Twentieth Century ◽  
Subject Matter ◽  
Alternative Model ◽  
Phenomenological Approach ◽  
Human Existence ◽  
Present Approach ◽  
The Self ◽  
Existence Of God ◽  
Pure Intuition ◽  
The Way

This chapter sets out the rationale for adopting a phenomenological approach to the devout life literature. Distinguishing the present approach from versions of the phenomenology of religion dominant in mid-twentieth-century approaches to religion, an alternative model is found in Heidegger’s early lectures on Paul. These illustrate that alongside its striving to achieve a maximally pure intuition of its subject matter, phenomenology will also be necessarily interpretative and existential. Although phenomenology is limited to what shows itself and therefore cannot pass judgement on the existence of God, it can deal with God insofar as God appears within the activity and passivity of human existence. From Hegel onward, it has also shown itself open to seeing the self as twofold and thus more than a simple subjective agent, opening the way to an understanding of the self as essentially spiritual.

Changes in the Use of Drugs, Tobacco, and Alcohol among Norwegian Youth from 1968 – 1979

1980 ◽  
Vol 10 (4) ◽  
pp. 405-420 ◽  
Author(s):  
Olav Irgens-Jensen ◽  
Mons George Rud
Keyword(s):  
Alcohol Consumption ◽  
Young People ◽  
Policy Making ◽  
Point Of View ◽  
The Way

In order to provide information on the way in which use of drugs - and of alcohol and tobacco -among young people changes over a period of time, the Norwegian National Institute for Alcohol Research has each spring, since 1968, conducted a survey of the youth of Oslo to determine their use of these drugs. The results are of significance not only from a scientific point of view but also from the point of view of practical policy-making. For instance, since 1974 there does not seem to have been any increase in alcohol consumption among the youth of Oslo, a fact which may reflect the measures which were introduced at that time in order to curb alcohol consumption among young people in Norway.

scholarly journals Preserving and memorialising relationships: exploring young people’s experiences of foster care through the lens of social capital

2018 ◽  
Vol 42 (2) ◽  
pp. 176-188 ◽  
Author(s):  
Justin Rogers
Keyword(s):  
Social Capital ◽  
Social Networks ◽  
Foster Care ◽  
Young People ◽  
Qualitative Methods ◽  
Family Life ◽  
Growing Up ◽  
Policy And Practice ◽  
The Uk ◽  
Gain Access

This article presents findings from research into how young people growing up in foster care in the UK manage the relationships in their social networks and gain access to social capital. It is a concept that highlights the value of relationships and is relevant to young people in care as they have usually experienced disruptions to their social and family life. Qualitative methods were used and the findings show that despite experiencing disruption to their social networks, the young people demonstrated that they were able to maintain access to their social capital. They achieved this in two ways. Firstly, they preserved their relationships, often through what can be seen as ordinary practices but in the extraordinary context of being in foster care. Secondly, they engaged in creative practices of memorialisation to preserve relationships that had ended or had been significantly impaired due to their experience of separation and movement. The article highlights implications for policy and practice, including the need to recognise the value of young people’s personal possessions. Furthermore, it stresses the need to support them to maintain their relationships across their networks as this facilitates their access to social capital.

Psychotherapies

2018 ◽  
Keyword(s):  
Young People ◽  
Children And Families ◽  
Children And Young People ◽  
The Way

Psychotherapies are commonly used therapies for children and young people. They can help children and families understand and resolve problems, change their behaviour and change the way they think and feel about their experiences.

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