ININNAWA: Pendidikan Karakter Pada Anak Dalam Tradisi Suku Bugis Di Kampung Kukup Koya Koso Kota Jayapura

This research aimed to understand the Ininnawa tradition maintained by the Bugis people of nurturing their children in Kukup Village. The method used in this research was qualitative descriptive with a social phenomenology paradigm. Research findings: the Ininnawa tradition is a tradition where has a benefit for the Bugis generation in improving and maintaining cultural preservation to keep them facing and overcoming challenges. The Ininnawa tradition aims to increase the Bugis people's ability to adapt to their surroundings. This tradition is learning to develop intellectual skills and a principle firmly entrenched in adulthood about "seriousness" and "shame" in the spirit of success. The Ininnawa tradition is a hereditary inheritance from the Bugis people that is to be done from time to time in their lives as a way of preserving the culture that has a philosophy of thinking, feeling, and believing to behavior in society, which includes Sipakatau (not distinguish each other), Sipakainge (recognizing each other), and Sipakalebbi (mutual respect). The Ininnawa tradition exemplifies personality and social attitudes in everyday life. This tradition is consistent with Islamic teachings, which aim to instill good morals by the requirements of the Qur'an and Hadith.

Tekstualisme Dan Kontekstualisme Penafsiran Kontemporer Terhadap Surah Al-Maidah Ayat 38

Not only in the interpretation of classical scholars, the discourses on the interpretation of contemporary scholars are also diverse and often contradictory even though they are based on the same textual basis of the Qur'anic verse. This study intends to identify trends in the interpretation of contemporary scholars regarding the legal sanctions for cutting hands in al-Maidah verse 38. Two figures are studied, namely Ibn 'Asyur and Muhammad Syahrur. The main data objects of this research, namely the book (kitab) entitled al-Tahrîr wa al-Tanwîr by Muhammad Tahir Ibn 'Asyur and al-Kitâb wa al-Qur'ân Qirâ'ah Mu'âsirah by Muhammad Syahrur, and. The research approach used is a philosophical normative approach. The analytical theory used is the typology of textualism and contextualism of interpretation which was coined by Abdullah Saeed. Meanwhile, the nature of the research approach is descriptive-analytic. The results of the study conclude that the interpretation of Ibn 'Asyur regarding al-Ma'idah verse 38 can be categorized as a textual interpretation. This can be seen from his interpretation of the literal meaning of the verse. In addition, Ibn 'Asyur also tends to view the punishment of cutting off hands for thieves to be a deterrent as well as a preventive measure. In contrast to Ibn 'Asyur, Muhammad Syahrur's interpretation of the legal case of cutting off hands for thieves includes contextual interpretation. This can be seen when he understands the verse of cutting off hands for thieves, he gives a meaning that gives space for ijtihad for an area and conditions to enforce punishments that have a deterrent effect, provided that it must not exceed the punishment of cutting off handsas the maximum limit.

Covid-19 Dan Pengaruhnya Terhadap Perilaku Hidup Bersih Masyarakat Muslim

Coronavirus disease also known as Covid-19 forces society to adapt and change to encounter and stop its spread. Maintaining personal and environmental cleanliness is the method suggested by WHO and the government for dealing with the pandemic. Islam has taught about the virtue of cleanliness in the Quran and hadith long before the Covid-19 pandemic. Likewise, religious authorities such as the MUI issued a fatwa on the topic long before the coronavirus arrived in Indonesia. This research used the literature review method to understand Muslim society's awareness of cleanliness and the impact of Covid-19 on its behaviors. It discovered that the ideal expected of Islam to be aware of cleanliness still showed a gap over the reality that occurred, particularly in Indonesia, which has the world's largest Muslim population. However, the arrival of the Covid-19 pandemic in Indonesia has had a positive impact on personal cleanliness. According to a BPS survey, the majority of respondents are more likely to adopt hygiene behavior. Furthermore, Islamic organizations such as MUI, Muhammadiyah, and NU have long emphasized the importance of maintaining personal and environmental cleanliness. One of the lessons of the Covid-19 pandemic is the importance of cleanliness, particularly in daily life.

Nilai Pendidikan Sosial Keberagamaan Islam Dalam Moderasi Beragama Di Indonesia

The ongoing cases of radicalism and terrorism in the name of religion in Indonesia necessitate the importance of objectifying moderate religious social values. This study aims to identify the values ​​of Islamic religious social education in religious moderation indicators formulated by the Ministry of Religion of the Republic of Indonesia. This research center uses a normative-philosophical approach with analytical theory in the form of a Prophetic Social Science paradigm that was initiated by Kuntowijoyo. The results of the study show that there are social values ​​of Islamic religiosity in the four indicators of religious moderation. First, the transcendence value in tolerance education is in the form of forming social mindsets and attitudes, both in the context of inter-religious and intra-religious life. Second, the value of humanization in national commitment education and accommodative to local culture in the form of forming mindsets and attitudes to maintain nationalism and plural local wisdom. Third, the value of liberation in anti-radicalism education in the form of forming a productive mindset and attitude in realizing a safe and peaceful life. The theoretical implication of this finding shows that there is a meeting point of the paradigmatic basis between the four indicators of religious moderation and the parallel values ​​of Islamic religious social education.

Hadis Azimat Perspektif Semiotik Roland Barthes

As a cultured country, the ancestors of the Indonesian people bequeathed a lot of relics that are represented in norms and objects. Regarding norms, the harmony of the Indonesian nation which is multicultural, multiethnic, and multireligious has become irrefutable evidence. It is different with relics in the form of material. Some of them still leave endless debates when they are met with religion. Amulet, for example, some people consider it as an element of polytheism that must be avoided. Meanwhile, the majority of the existing community has no problem with its use as long as it is in accordance with the provisions outlined by the pious scholar. The views of these two groups are based on the same source, namely the hadith of the Prophet Muhammad (Peace be upon Him). Nevertheless, the approaches used in the understanding are completely different, so that they have their own prespective views. The derivation of the passages that appear in the understanding of the two groups into the charts provided by Roland Barthes in his mythical semiology is very helpful for ordinary people to recognize these two views.

Dampak Wabah Corona Virus Disease Terhadap Budaya Ibadah Umat Muslim Dan Kebijakan Pemerintah

This paper aims to see how the response of Muslims and the government related to the Covid-19 pandemic that occurred throughout the world. This research is a qualitative study of document studies using sources consisting of publications. Muslims believe in this pandemic originating from Allah SWT, but Muslims are expected not to react to it too much and make this phenomenon to increase the capital of God for the Almighty God, Islamic jurisprudence can help find solutions to overcome it. Covid-19 Pandemic. The government as a leader in this country has implemented a policy related to the reduction of Covid-19. Many people who respond to the policies set by the government do not believe also because they oppose the government because of the lack of education by the government and Indonesian religious leaders.

Pendidikan Agama Islam Dan Tantangannya

This article aims to find out about Islamic education and the challenges in its implementation in Jayapura City. The method of data collection was carried out by interviews, observation and FGD (Focus Group Discussion). The data which has been classified are made narrative by giving an interpretation and data display. The results of this study found that religious education in non Muslim majority areas like Jayapura is facing serious challenges. Besides it demanded to give contribution, Islamic education must be able to adapt with others religious group. For Muslims internal it becomes something that should be implemented, they should performance activities that also respect to other religions and also expected to give contribution in actualizing human being who are able to compete in global world but also still on the values of submission to Allah SWT. For that reason, Islamic education in Jayapura must be adapt with the religious life conditions where it can create a harmony and peaceful life of people and Islamic education are also required to arrange the fundamental change steps and seek innovative alternative education models.

Pengaruh Covid-19 Terhadap Kehidupan Masyarakat Indonesia: Sektor Pendidikan, Ekonomi Dan Spiritual Keagamaan

The Covid-19 has been able to affect the joints life in the wider community, especially in Indonesia. Starting from the education sector, the economy, to the spiritual sector of religious communities in carrying out worship. The research was conducted qualitatively with sources from literature and strengthened by structured interviews with several people who works in the sectors raised. This study describes people’s live related to the changes they fell, the impacts and traumas they face, how they survive and the lessons learned in all the limitations caused by the pandemic. The results obtained in this study was that in the education sector there is an online system, with a less effect impact. Meanwhile, the economic sector changes society to be more creative, but it still has an impact on decreasing income. On the spiritual side, religion forms religious activities to adapt to circumstances, which have an impact on religious activities at home, live streaming, etc. In addition, the trauma experienced is in the form of fear of contracting the Covid virus. However, they still survive by studying independently, reducing costs and increasing worship. The wisdom gained from this pandemic is to gather more often with family, be more creative, be more devoted in worship and cultivate a spirit of mutual help.

Pembelajaran Qur’an Berdasarkan Klan

This study aims to find out about the traditional model of learning Qur’an based on clan which is applied with ritual religion that maintained by the community in Samate Village South Salawati District Raja Ampat Island. Using a qualitative research with a social phenomenology paradigm. The results of this study found that every fam or clan has the people who capable to teach the Qur’an to their family and also the availability of teachers in reading Qur’an in Samate Village are much enough if it seen from the number of fam or clan. The difference of learning technique between the teachers are caused by the factor of teacher education in developing religious education innovation more programmed. The policy in selecting the teachers leads to the kinship structure between teachers and students which is a tradition from generation to generation. The people there really maintain harmony even they have different teachers where it can create social stability among the community. The origin of learning Qur’an is where everyone in one family or clan in society who has the ability to read the Qur’an has the opportunity to developing Qur’an education even that person does not receive a formal education.

Cerita Anak Di Dalam Al-Qur’an

This article focused on the importance of a story as an appropriate method to communicate the theory in the Qur’an which is commited not only by reciting or read the verses of Qur’an to children but through the story which has been added and expanded that does not relieve the value that contained in the Qur’an so it easily can be understood by the children. This can be seen by Julia Kristeva’s theory Intertextuality which said that every creation has a relation with the previous creation, as well with some stories that spreads in community as the form of expansion of the verses in Al-Qur’an which contains the previous story that has been expanded to make it more interesting and not contradicting with the Qur’an.