CHARACTER EDUCATION IN ISLAMIC EDUCATION INSTITUTIONS: A Study on the Impact of Lecturer Competence at IAIN Lhokseumawe

<p><strong>Abstract</strong>. This study aims to determine the effect of lecturer competence on the character of students at IAIN Lhokseumawe. The research method used is quantitative with a path analysis model. The research subjects were students of IAIN Lhokseumawe. With a total sample of 351 people. Sampling was done using the proportional random sampling technique. Based on the research findings, professional competence has the strongest and most significant impact on character development followed by pedagogical, social, and personality competencies. This finding implies that higher education institutions need to develop lecturers' competencies, especially professional competencies to realize better character education among universities.</p><p><br /><strong>Abstrak</strong>. Penelitian ini bertujuan untuk mengetahui pengaruh kompetensi Dosen terhadap karakter mahasiswa IAIN Lhokseumawe. Metode penelitian yang digunakan adalah kuantitatif dengan model analisis jalur. Subjek penelitian adalah mahasiswa IAIN Lhokseumawe dengan jumlah sampel sebanyak 351 orang. Pengambilan sampel dilakukan dengan menggunakan teknik <em>proporstional random sampling</em>. Temuan penelitian menunjukkan bahwa kompetensi profesional memiliki dampak paling kuat dan signifikan terhadap pengembangan karakter diikuti oleh kompetensi paedagogik, sosial dan kepribadian. Temuan ini berimplikasi bahwa lembaga pendidikan tinggi perlu mengembangkan kompetensi dosen terutama kompetensi profesional guna mewujudkan pendidikan karakter yang lebih baik di kalangan perguruan tinggi.<br /><strong></strong></p><p><strong>Keywords</strong>: pedagogical, professional, personality, social, Islamic student character</p>

RECONSIDERING NAFAQAH OF FAMILY RESILIENCE DURING THE COVID-19 PANDEMIC IN ISLAMIC LEGAL PERSPECTIVE

<strong>Abstract</strong><strong>: </strong>The main goal of this research is to comprehend deeply the relation between husband and wife relating to the responsibilty of <em>nafaqat</em> in their family.<strong> </strong>The methodology used is juridical-sociological; where the data analyzed from textual livelihood obligations conditional or current contextual forces that all family members also have a responsible role in terms of living. The results of the study are as follows: that al-Baqarah requires a husband to provide a living to his wife, but in another context, a wife or other family members can play a role in maintaining family resilience during the Covid-19 pandemic resistance. In reality, however, the nafaqat become mutual responsibility of the husband and wife without any objection.<br /> <br /><strong>Abstrak: </strong>Penelitian ini bertujuan untuk mendalami relasi dan tanggung suami dan isteri terkait nafkah sehingga akan diketahui legal <em>bases</em> yang berkembang<strong>.</strong><strong> </strong>Metodologi yang digunakan dalam penelitian ini adalah yuridis-sosiologis, dimana data yang ditelaah dari tekstual kewajiban nafkah dengan kondisional atau kontekstual sekarang yang memaksa bahwa semua anggota keluarga juga punya peran tanggungjawab dalam hal nafkah. Hasil penelitian menunjukkan bahwa dalam Q.S. al-Baqarah mewajibkan seorang suami memberikan nafkah kepada istri tetapi dalam konteks lain, seorang istri atau anggota keluarga lain dapat berperan dalam menjaga ketahanan keluarga di masa pandemi covid-19. Realitasnya, nafkah keluarga menjadi tanggung bersama suami isteri tanpa ada merasa keberatan.<br /> <br /><strong>Keywords:</strong> <em>nafaqat</em>, family resilience, Covid-19 pandemic

THE DISPUTES OF RATÉB SIRIBÈE IN ACEH

<strong>Abstract: </strong>This study discusses the foundation of Sufi tenet developed by Shaykh Amran Waly and the communities’ response to the integration of the tenet – the Study Council of Sufism Tawhîd (MPTT) and <em>r</em><em>atéb siribèe</em><em> </em>(one-thousand <em>dzikr</em>)–within the northern and eastern Aceh, Indonesia. Qualitative approach was implemented as the observation, in-depth interviews and documentation studies were due to collect the data. MPTT and <em>r</em><em>atéb siribèe </em>as its integration aim to restore the grandeur of Acehnese people in the past. However, the tenet was responded in many ways by the communities. Some considered that MPTT and <em>r</em><em>atéb siribèe </em>could act as a means of practicing Sufism, while the others assumed that the teachings developed were deviant since those contain the style of Ibn al-‘Arabî and al-Jîlî Sufism– once considered heretical with the concept of <em>wa<span style="text-decoration: underline;">h</span>dah al-wujûd </em>(unity of existence), which is dissimilar with the Sufism concept–<em>wa<span style="text-decoration: underline;">h</span>dah al-syuhûd </em>(unity of appearance).<br /><strong> </strong><br /><strong>Abstrak: </strong>Penelitian ini mengkaji fondasi ajaran tauhid-tasawuf yang dikembangkan oleh Shaykh Amran Waly. Penelitian ini juga menelaah respons masyarakat utara dan timur Aceh terhadap integrasi dari ajaran tersebut–Majelis Pengkajian Tauhid-Tasawuf (MPTT) dan <em>r</em><em>atéb siribèe</em> (zikir seribu). Pendekatan kualitatif diimplementasikan dengan observasi, wawancara mendalam, dan studi dokumentasi sebagai instrumen pengumpul data. Hasil penelitian menemukan bahwa ajaran tersebut berdasarkan dari gaya sufisme yang dikembangkan oleh Shaykh ‘Abdul Karîm al-Jîlî yang pernah dianggap bidah<em>. </em>MPTT dan <em>r</em><em>atéb siribèe </em>sebagai integrasi ajaran tersebut memiliki tujuan untuk mengembalikan kejayaan rakyat Aceh pada masa lalu. Namun, berbagai respons muncul dari kalangan masyarakat. Beberapa menganggap MPTT dan <em>r</em><em>atéb siribèe </em>dapat menjadi media untuk melatih ajaran sufisme, sementara pihak lainnya menganggap ajaran tersebut sesat karena mengandung gaya sufisme dari al-‘Arabî dan al-Jîlî yaitu <em>wa<span style="text-decoration: underline;">h</span>dah al-wujûd </em>(keberadaan) dan bertolak belakang dengan konsep sufisme <em>wa<span style="text-decoration: underline;">h</span>dah al-syuhûd </em>(rupa) Syekh Abuya Muda Waly al-Khalidy.<br /> <br /><strong>Keywords: </strong>Amran Waly, MPTT, <em>ratéb</em> <em>siribèe</em>, sufism, <em>taw<span style="text-decoration: underline;">h</span>îd</em>

THE LOGICAL PROBLEM OF EVIL IN ISLAM AND CHRISTIANITY: A Comparative Approach in the Thought System of Ibn Sînâ and Richard Swinburne

<p><strong>Abstract: </strong>The study of the ideas of Ibn Sînâ and Richard Swinburne as the pioneers of Islamic philosophy and the West philosophy, and on the other hand, the existing scholastic and ideological differences, is something that can help us to become more familiar with the thoughts of these philosophers and intellectual differences and similarities. In this research, with the analytical method and using the necessary documents, the nature, types, and solutions of evil in the thought of Ibn Sînâ and Swinburne are examined, and also the two philosophers’ thoughts about evil are compared. Both philosophers have considered the existence of evil not in contradiction with the divine attributes, but it is necessary for the acquisition of good, the minimum existence of which is necessary for the best system of creation.<strong> </strong><br /><strong> </strong><br /><strong>Abstrak:</strong> Kajian terhadap pemikiran Ibn Sînâ dan Richard Swinburne tentang kejahatan menjadi menarik untuk dianalisis karena perbedaan horizon berpikir keduanya. Jika Ibn Sînâ mewakili tradisi filsafat Islam, maka Richard Swinburne dianggap mewakili filsafat Barat kontemporer. Dalam artikel ini, penulis menganalisis dari dokumen kepustakaan yang diperlukan, baik tentang sifat, jenis, dan solusi atas kejahatan menurut pandangan Ibn Sînâ dan Swinburne. Bagi kedua filsuf, eksistensi kejahatan tidak bertentangan dengan sifat-sifat ilahi, tetapi ia diperlukan untuk memperoleh kebaikan dan keberadaan minimum yang diperlukan untuk sistem penciptaan perbuatan terbaik.</p><p><br /><strong>Keywords:</strong> evil, Ibn Sînâ, Richard Swinburne, Divine attributes, world of creation<em></em></p>

THE METHOD OF COUNTERACTING RADICALISM IN SCHOOLS: Tracing the Role of Islamic Religious Education Teachers in Learning

<strong>Abstract: </strong>The Researches of radicalism have been widely studied, but the methods to counteract in school have not yet been found. This study aims to explore the methods of Islamic religious education teachers in counteracting radical understanding of students in learning. This research used a case study approach that was carried out for two years in high school in Pekanbaru which conducting interviews with teachers, principals, and students. This research produced a method which the teacher counteracts radicalism in learning are dissemination of understanding and the dangers of radicalism. The examples of them are tolerance and living in harmony, oversee Islamic spiritual activities, companion to religious activities, instilling moderate Islamic teachings, transmitter of Islâm<em> kâffah</em> teachings and dialogue about similarity in learning. The implication of this research is to develop the theory of “The methods to counter radicalism in schools” in education, by strengthening the methods used by teachers in countering radicalism in learning.<br /><strong> </strong><br /><strong>Abstrak:</strong> Studi radikalisme telah banyak dipelajari, namun metode untuk menangkalnya di sekolah belum ditemukan. Penelitian ini bertujuan untuk mengeksplorasi metode guru pendidikan agama Islam dalam menangkal pemahaman radikal siswa dalam pembelajaran. Dengan menggunakan pendekatan studi kasus, penelitian ini dilakukan selama dua tahun di SMA di Pekanbaru, Indonesia, dengan melakukan wawancara dan observasi bersama guru, kepala sekolah, dan siswa. Penelitian ini menghasilkan suatu metode dimana guru menangkal radikalisme dalam pembelajaran di sekolah adalah sosialisasi paham dan bahaya radikalisme, contoh toleransi dan hidup harmonis, mengawasi aktivitas spiritual Islam, pendamping kegiatan keagamaan, menanamkan ajaran Islam moderat, penyampai ajaran Islam <em>kâffah</em>, dan dialog tentang kesamaan dalam pembelajaran. Implikasi penelitian ini adalah mengembangkan teori “metode penanggulangan radikalisme di sekolah” dengan memperkuat metode yang digunakan guru dalam penanggulangan radikalisme dalam pembelajaran.<br /> <br /><strong>Keywords: </strong>radicalism, Islamic religious teacher, teaching method, learning

THE TITLE KHALÎFAT ALLÂH IN 17TH CENTURY ACEH: Concept and Meanings

<p><strong>Abstract</strong>: This article attempts to study the use of the title ‘<em>khalîfat Allâh</em>’ in seventeenth century Aceh. The main bulk of this inquiry revolves around the concept and meanings of the title, which was adopted from the mainland of Islam. This study is historical in nature and it is done by employing the ‘descriptive analytical’ method. The description of the use of the title <em>khalîfat Allâh</em> and its relations with the Acehnese political structures will be investigated. This step is then followed by the ‘analytical’ part, in which the exploration of the Acehnese conception and the meanings of the title will be given. As a sultanate, Aceh was seen as a <em>khilâfah</em> in its own right in which God’s religion is to be implemented. As Such, the ruler’s task was not only to pursue the prosperity for the country and its people but also to foster God’s religion. Based on this tenet, the head of the state was to hold the title ‘<em>khalîfat Allâh</em>’, which simply meant the ‘deputy of God.’ By this very title a ruler was to possess both political and religious authority. Yet, by holding the religious authority did not necessarily mean that a ruler was a scholar of religion; it can be best described as a ‘religiously sanctioned authority’.</p><p><br /><strong>Abstrak</strong>: Artikel ini mengkaji penggunaan gelar ‘<em>khal</em><em>î</em><em>fat All</em><em>â</em><em>h</em>’ di kerajaan Aceh pada abad ke-17. Fokus utama dari penelitian ini berkisar tentang konsep dan makna yang terkandung dalam gelar dimaksud, yang diadopsi dari kawasan utama dunia Islam. Kajian ini berbentuk historis, dan ia dilakukan dengan menggunakan metode ‘deskriptif analitis’. Deskripsi mengenai penggunaan gelar <em>khal</em><em>î</em><em>fat All</em><em>â</em><em>h</em> dan hubungannya dengan struktur politik di Aceh ketika itu akan diinvestigasi. Langkah ini kemudian diikuti oleh bagian ‘analisis’, di mana eksplorasi mengenai konsep dan makna dari gelar ini akan dipaparkan. Sebagai sebuah kesultanan, Aceh dilihat sebagai sebuah <em>khil</em><em>â</em><em>fah</em> yang berdaulat di mana agama Allah diimplementasikan. Dengan demikian, tugas seorang penguasa tidak hanya mewujudkan kemajuan kerajaan dan kesejahteraan rakyatnya tetapi juga meliputi penegakan agama Allah. Atas dasar ajaran ini, kepala negara menyandang gelar ‘<em>khal</em><em>î</em><em>fat All</em><em>â</em><em>h</em>’, yang bermakna ‘wakil Allah’. Gelar ini memberikan makna bahwa seorang penguasa memiliki otoritas politik dan agama. Namun, kepemilikan otoritas agama tidak berarti bahwa penguasa adalah seorang yang ahli dalam bidang agama (<em>‘ulama’</em>); ia dapat dikatakan sebagai ‘otoritas yang memiliki nilai keagamaan.’ <br /> <br /><strong>Keywords:</strong> Aceh, sultanate,<em> khalîfat Allâh</em>, authority, politics, religion</p>