Institutional Repository UIN Sunan Kalijaga Yogyakarta: No conditions. Results ordered -Date Deposited. 2024-03-29T02:02:49ZEPrintshttp://digilib.uin-suka.ac.id/images/sitelogo.pnghttps://digilib.uin-suka.ac.id/2022-06-24T06:38:37Z2022-06-24T06:38:37Zhttp://digilib.uin-suka.ac.id/id/eprint/51404This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/514042022-06-24T06:38:37ZAL SYAWADZ AL NAHWIYAH WA AL SHARFIYAH FI HASYIYAH AL SHABBAN ALA AL ASYMUNIPenilaian atas keanehan, ketidakcukupan, atau kekurangan dalam studi gramatikal dan morfologis muncul sebagai akibat dari keketatan.
Studi visual dalam menetapkan aturan berdasarkan analogi dalam kesimpulan, dan ini adalah kebalikan dari apa yang telah dikatakan
Aliou Alkufion. Banyaknya bukti yang fasih mungkin tidak menunjukkan kebolehan pengukurannya, melainkan bahwa itu adalah bahasa sehari-hari.
Mendengar, dan bahwa aturan homoseksualitas tidak boleh terpengaruh oleh fitnah yang tidak bermoral dari penelitian ini antara:
Tata bahasa untuk kedatangan bukti yang fasih dengan analogi dan pendengaran yang menunjukkan penerimaan ini dalam analogi, serta
Fenomena ini berbeda dari banyak pengukuran umum, mungkin berbeda dalam hal bukti yang diturunkan darinya
Dari kata-kata fasih, ada sedikit perbedaan dengan wajah yang sesuai, jadi fasih. Terhadap latar belakang ini,
Jelas bahwa masalah penelitian berkisar pada mengutip apa yang tidak memancar dari penggunaan linguistik secara gramatikal.
dan secara morfologis.
Latar belakang dari kajian tentang anomali gramatikal dan morfologi ini mengundang peneliti untuk mengkajinya lebih jauh
Linguistik standar berisi pengukuran dan penjelasan melalui referensi Sabban untuk anomali di
Hashito di Ashmouni.
Pertanyaan penelitian tesis ini terangkum dalam tiga jenis, yaitu: Pertama: Mengapa ada hukum?
Al-Sabban tentang keanehan masalah gramatikal dan morfologi di Hashito tentang Al-Ashmouni?Dan kedua: Bagaimana?
Al-Sabban mencari bukti yang fasih dan menghubungkannya dengan sindiran gramatikal dan morfologis yang abnormal? Dan ketiga:
Apa syarat-syarat bukti yang menjadi dasar aturan anak laki-laki dengan kelainan gramatikal dan morfologis?
Adapun pendekatan yang peneliti tuju dalam tesis ini meliputi langkah-langkah yang beberapa di antaranya bersifat singkat
Petunjuk gramatikal dan morfologis tentang apa yang disebut Elio al-Sabban dengan kelainan, dan menghubungkan pertanyaan yang dia rujuk
Al-Sabban dengan anomali dengan mempersiapkan diri memasuki dalasala Al-Dardar, penelitiannya dari aspek tata bahasa yang abnormal
dan morfologi, dan menyebutkan wajah yang tunduk pada anomali, yang merupakan pengukuran fasih umum dari kontrol standar
XVII
Yang disebutkan dalam semua pertanyaan, dan dia menyebutkan bukti dan bukti dalam anomali yang disebutkan dan dijelaskan oleh Al-Sabban
Dan keanehan Joe dengan komentar dan komentar di setiap Aldsalah. Peneliti membagi setiap pertanyaan tata bahasa
Morfologi yang tidak normal itu terbagi menjadi dua bagian besar, yaitu bagian yang mengembang di hari Sabban beserta penjelasannya, dan bagian yang tidak mengembang di dalamnya.
Setiap bagian memiliki lima masalah seperti yang disebutkan di atas.
Setelah mempelajari pertanyaan-pertanyaan sebelumnya, peneliti menyimpulkan jawaban dari pertanyaan pertama:
Al-Sabban memerintah sebagai aneh di sebagian besar petunjuk tata bahasa dan morfologi karena dia adalah pengikut referensi Al-Ashmouni untuk
Anomali kecuali dalam beberapa kasus, karena mereka mungkin bertentangan dalam penalaran dan analogi, dan mereka mungkin terganggu
Advokasi antara kebolehan dan kebolehan berdiri di depan perbedaan ahli tata bahasa tanpa memberikan preferensi, dan suatu posisi boleh berdiri
Komentator kritis Al-Datnabo dalam aturan keanehan yang terkandung dalam teks Ashmouni.
Pada pertanyaan kedua: Al-Sabban tidak menambahkan bukti yang dia kutip
Al-Ashmouni untuk Taq'id, dan bahwa kesimpulan dengan bukti dalam kesimpulan tata bahasa lebih dari kesimpulan dalam
Kesimpulan morfologis, dan hukum keganjilan dengan memperpendek bukti yang tidak diketahui lebih dari satu hukum
Anomali itu didasarkan pada bukti yang fasih, karena itu bagi orang-orang muda untuk tabah mendengarkan dan membatasi diri untuk itu, bukan
Diperbolehkan untuk mengukur saya dalam pidato yang fasih. Demikian juga, perlu untuk menghasilkan bukti dalam bacaan dan pengamatan
Tentang pendapat yang tepat dari ahli tata bahasa dan mengetahui detail doa untuk menghindari kekacauan dan kontrol di atas
standar tetap.
Dan pada pertanyaan ketiga: Bukti yang menjadi dasar komentar Al-Sabban tentang homoseksualitas
Tata bahasa dan morfologi yang dirujuk Elio Ashmouni sebagian besar menanggapi kekejaman pepatah tersebut. seperti Anda mungkin
Bukti yang dikutip Al-Ashmouni dalam mengatakan kelainan pada masalah khusus tata bahasa dan morfologi
Komentar Al-Sabban tidak termasuk dalam komentar yang benar, dan komentar Al-Sabban mungkin juga tidak memiliki apa yang dia katakan
Al-Ashmouni dari kesaksian apa yang membuktikan penerimaan itu dalam kata-kata orang Arab. Sebaliknya, kemartiran ini didasarkan pada penjelasan dan pengukuran retracementNIM.: 1630016041 Ali Burhan2022-06-24T06:23:39Z2022-06-24T06:23:39Zhttp://digilib.uin-suka.ac.id/id/eprint/51402This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/514022022-06-24T06:23:39ZPENGARUH LANGSUNG TRUST, RELIGIUSITAS DAN MEDIASI PERCEIVED VALUE, TERHADAP KEPUASAN NASABAH PENABUNG
(STUDI PADA BANK SYARIAH DI DAERAH ISTIMEWA YOGYAKARTA)Bank competition is very tight, between conventional banks, between Islamic banks, or between those both types of banks. To be survive or win the competition, bank management must be able to determine it’s customers want that in return it will have a strong influence on satisfaction variables. Changes in environmental conditions, culture, obedience in practicing religion and technological developments need to get a special attention by the bank management. By knowing the variables that affect the customer satisfaction, bank management can plan strategies for the next period to get new customers through positive words of mouth. It is however very difficult to be able to give satisfaction to all customers; thus, what needs to be done is to provide satisfaction to the majority of customer groups. For this reason, before determining the marketing strategy, it is necessary to know the profile of its customers.
This research is conducted on Islamic bank customers in the Special Region of Yogyakarta, assuming they already represent the customers in Indonesia, because the policy of Islamic Banks is determined by the headquarter office. The study refers to the field of Marketing Science, so that it uses customer perceptions of Islamic banks specifically for those who save their money. Savers customers are more sensitive to the selection of banks than financing customers because of the risk of the money it holds. On the other hand, this study reveals the different patterns of satisfaction of ‘Voluntary Customers’ and ‘Forced Customers’ in Indonesia.
The models to be proven include the direct effect of Service Quality, Compliance, Trust, and Religiosity on Customer Satisfaction. The indirect effect of service quality and compliance is through Perceive Value on Customer Satisfaction.
This research is a development of Siew-Peng Lee and Sedigheh Moghavvemi’s model with the difference that lies only in using customers that save money in Islamic banks, separating Voluntary Customers to Forced Customers by adding Compliance, Religiosity and Trust variables.
The number of questionnaires is physically distributed to as many as 600 deposit customers who save money, 100 conventional bank customers as controlling samples and 500 Islamic bank respondents, and distributed indirectly via the web. A total of 394 customers can be processed, consisting of 247 Voluntary Customers and 147 Forced Customers. The respondents come from Bank Mandiri Syariah, Bank Muamalat, Bank BNI Syariah, Bank BRI Syariah, Bank BPD Syariah, Bank BTN Syariah, and Bank Bukopin Syariah. The sampling method is Snowball Sampling. The analytical tool is PLS with the SmartPLS program.
The respondents’ characteristics show that they are equal inboth male and female respondents, adults, married, and undergraduate education in majority. The majority of respondents are Lecturers and Civil Servants with low middle social class positions. Most respondents are customers of Bank Syariah Mandiri but also become conventional bank customers. The most used contract is Muḍarabah (53.55%), but 31.98% of the customers do not know the contract. A total of 44.67% state that they are especially concerned about the sharia operational activities but only 21.07% who believe that the sharia banks has applied sharia rules.
The quantitative analysis shows that there are significant differences in satisfaction between Voluntary Customers and Forced Customers and there are differences in behavior models between the two. The test results show that, for Voluntary Customers, the Empathy Variable has a moderate significant effect, while the variables ofAssurance, Reliability, Tangibles, and Compliance have a significant effect on Perceived Value. On the other hand, the variable of Empathy and Trust has a strong significant effect on customer satisfaction. From the test results, the variables of Assurance, Reliability, Perceived Value, Tangibles, Compliance, and Religiosity are not significant to Customer Satisfaction. The test results for Forced Customers indicate that the Religiosity variable is invalid, so it must be excluded from the model. The variables of Compliance, Empathy, and Assurance have a strong significant effect; Tangibles variable has significantly weak effect; while the Reliability variable does not affect the Perceived Value and the Reliability, Empathy and Tangibles
variables have a moderate significant effect. However, Perceived Value, Trust and Religiosity do not affect customer satisfaction.
Research on customer satisfaction of Islamic banks must separate between customers who save their money and those with financing matters, due to differences in sensitivity. Separation between Voluntary Customers and Forced Customers must be done due of their forming satisfaction in the models’ differences. The implication of this research is that the management of Islamic banks must provide different treatment for Voluntary Customers and Forced Customers to avoid negative words of mouth. The management of Islamic banks must take special treatment of Forced Customers, especially for Empathy, Reliability and Equity variables.NIM: 1430017006 Widyarini2022-06-24T04:23:02Z2022-06-24T04:23:02Zhttp://digilib.uin-suka.ac.id/id/eprint/51399This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/513992022-06-24T04:23:02ZKULTUR RELIGIUS SEKOLAH DAN MADRASAH (STUDI KASUS DI SMAN 5 YOGYAKARTA DAN MAN 1 YOGYAKARTA)The growth of religious activity and enthusiasm in the
public sphere of schools and madrasas is suspected as a
symptom of the emergence of an understanding of intolerance
and even radicalism. However, this religious activity is
claimed to be able to have positive implications for the culture
of schools and madrasas in the form of a more conducive, safe
and comfortable environment for learning. This dissertation
explored the factors that caused the emergence of religious
enthusiasm, types of religious activities that became religious
culture as a way of life of a community, and the attitude of
intersubjectivity of students generated by educational
institutions in addressing differences and diversity. This
qualitative, sociological research used data collection
techniques through documentation, observation, and
interviews. The theories of habitus, capital, arena/realm and
practice were applied since they were very relevant for reading
the religious culture of schools and madrasas which in the
process required struggle and negotiation process with various
parties.
Three findings were formulated from this research
conducted at two schools, i.e., SMAN 5 Yogyakarta and MAN
1 Yogyakarta. First, the cause of the growth of religious spirit
in schools and madrasas was due to the functioning religious
capital of the educating actors in addressing problems in
educational institutions related to religious activities, the
meeting of students and alumni with Islamic Muslim activities
and enthusiasm, the emergence of communal culture at the
level of students and alumni related to religious activities
(preaching enthusiasm) in schools and madrassas. Second, the
drivers of the growth of religious culture in schools and
madrasas were habitus and functionalization of religious
capital as an actor‟s critical attitude towards religious reality in
schools that his spirit is transmitted in a structured and
conveyed way to school and madrasa community, as well as
the existence of pragmatic values of religious capital practiced
into religious culture that can provide benefits for all parties in
school and madrasah, such as the school environment
becoming more conducive and comfortable for learning so that
their students perform well. Third, the students of SMAN 5
Yogyakarta and MAN 1 Yogyakarta had good
intersubjectivity: they respected and tolerated each other.
Knowledge and experience became the factors that influenced
this condition. The intersubjectivity attitude of MAN 1
Yogyakarta students was more influenced by religious
knowledge, because it is in a homogeneous environment while
that of SMAN 5 Yogyakarta students was more influenced by
their habits and experiences in interacting in a more
heterogeneous environment.NIM.: 1330016027 Abdul Hopid2022-04-14T06:28:13Z2022-04-14T06:28:13Zhttp://digilib.uin-suka.ac.id/id/eprint/50493This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/504932022-04-14T06:28:13ZDINAMIKA KEBIJAKAN PENGAMPUNAN PAJAK
DI INDONESIA DALAM PERSPEKTIF KEADILAN, KEMANFAATAN DAN KEPASTIAN HUKUMFour tax amnesty policies in four different periods were set by the Indonesian government between 1964 and 2016. Although the government claimed that they had considered fairness, benefits and certainty of law, the data showed differently. Repeating policies within a very long range of time and applying problematic three principles of law in the area of mas}lah}ah indicate three suspicions. First, the dynamics of politics and economics at the time underlaid the issue. Second, in the case that the programs were unsuccessful, reissuing would be necessary. Third, as public policies, there was a relevant relationship between output and the implementation of fairness, benefits, and certainty of law. This study is meant to answer three questions: first, why did the government of Indonesia repeatedly launch tax amnesty? Second, how did the dynamics of politics, economics, and tax-amnesty‟s core play their roles to make the program a success?, and third, what did the analysis on fairness, benefits, and legal upon the policy imply? Using juridical, historical, and politics of law, the study is trying to answer the above questions. It also employs the theory of public law policy of Gustav Radbruch and the theory of mas}lah}ah in the Islamic law philosophy.
Three conclusions can be drawn. First, in general it was the nation‟s need that drove the policies, but in particular the corresponding political and economic situation that played the role. Second, the dynamics of the politics and economic, the essence and characters of the policy as law products inevitably determined the success. Third, as a public policy, tax amnesty prioritized benefits rather than fairness and law. The priority was due to its effects on fairness and certainty of law on taxes to work. In the mas}lah}ah perspective, the three principles of law practically belong to mas}lah}ah mursalah or mas}lah}ah ‘urfiyyah. As suggested in the characters of mas}lah}ah, the hierarchy of the three is tentative in nature depending on the level of urgency provoked by the situations. In Indonesia both political situation and economic condition appeared to be more essential in putting its benefits as mas}lah}ah d}aru>riyyah. Therefore, prioritizing the principle of benefit rather than fairness has actually legal legitimacy (i’tiba>r syar’i>).NIM.: 1330016020 Karimatul Khasanah, S.H.I., M.S.I.2022-04-08T04:12:13Z2022-04-08T04:12:13Zhttp://digilib.uin-suka.ac.id/id/eprint/50403This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/504032022-04-08T04:12:13ZSTRATEGI OPTIMALISASI MANAJEMEN ZAKAT BAITUL MAL ACEHPengelolaan zakat oleh Baitul Mal Aceh masih mengalami permasalahan, antara lain pemahaman masyarakat tentang zakat yang rendah dan minimnya kepercayaan masyarakat terhadap Baitul Mal Aceh. Kondisi tersebut berdampak pada potensi perhimpunan yang rendah. Adapun metode penelitian yang digunakan adalah penelitian kualitatif melalui analisis kombinasi Analytic Hierarchy Process (AHP) dan analisis SWOT.
Berdasarkan hasil akhir dari seluruh responden ahli atas 18 strategi yang dihasilkan dari analisa SWOT, berikut ini merupakan strategi prioritas dalam menerapkan strategi optimalisasi manajemen zakat oleh Negara: studi kasus Provinsi Aceh berdasarkan analisa AHP antara lain (1) strategi membuat program unggulan yang menyentuh semua lapisan menjadi pilihan pertama oleh responden ahli (strategi WT) (2) sosialisasi pemerintah kepada struktur masyarakat secara komprehensif (strategi ST) (3) mengajak ulama sebagai duta Baitul Mal Aceh dalam rangka sosialisasi zakat secara komprehensif (strategi ST) (4) upgrade kualitas SDM bagi badan pelaksana (strategi WO) dengan nilai normalisasi (5) strategi Membuat data base muzaki dan Mustahik (strategi WO) (6) optimalisasi peran ulama dalam pengelolaan zakat (strategi WT (7) optimalisasi pengelolaan zakat dalam bentuk pemberdayaan mustahik (strategi SO) (8) melakukan sosialisasi qonun kepada masyarakat (strategi ST) (9) kaji ulang konsep badan pelaksana dan secretariat (strategi WO) (10) optimalisasi layanan bank untuk menambah muzaki (strategi SO) (11) optimalisasi pengelolaan baitul mal gampong (strategi WT) (12) koordinasi intensif dengan pengurus masjid (strategi WO) (13) aplikasi sanksi hukum qanun bagi yang tidak bayar zakat (stretegi WO) (14) membuat tools marketing (strategi ST) (15) optimalisasi Teknologi sebagai sarana pengelolaan zakat (strategi WT) (16) membuat target baru muzaki selain PNS (strategi SO) (17) optimalisasi peran pesantren dalam berzakat (strategi SO) (18) aplikasi qonun secara konsisten terhadap seluruh muzaki (strategi SO).NIM.: 1430017002 Endang Ahmad Yani2021-11-10T07:38:28Z2021-11-10T07:38:28Zhttp://digilib.uin-suka.ac.id/id/eprint/46323This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/463232021-11-10T07:38:28ZPEMIKIRAN SPIRITUALISASI ISLAM MENURUT NURCHOLISH MADJIDThe problem faced by Nurcholish Madjid in interpreting the spiritualization of
Islam is how Muslims do not experience stigma against modernity. Nurcholish Madjid's Islamic spiritualization thought focuses on ethics and the reconstruction of the holy book. The frame to be used in reading Cak Nur's thoughts is "Hermeneutics of Neo-Modernism." In this hermeneutic way, Cak Nur processes his ideas. Through the Neo-Modernist hermeneutical approach, Cak Nur wants to promote the spiritualization
of Islam without losing his identity as a Muslim. According to him, a religious understanding that will come will inevitably be faced with challenges which will mutually result in a mutually reinforcing process between religion and society.
This dissertation research uses literature study with primary sources from the work of Nurcolish Madjid by analyzing books by Nurcholish Madjid as primary data and books written on Nurcholish Madjid thoughts as secondary data, namely in the from of opinions, thoughts, and comments that assess ideas, views, typology or patterns of thought Nurcholish Madjid about the spiritualization of Islam in Indonesia. The type of method used is the histociral method, descriptive-analysis and the approach used is
the hermeneutic approach. The ideas in this dissertation reveal that the spiritualization of Nurcholish Madjid Islam provides three basic concepts, namely, first, spiritual emptiness in modern society. Second, the balance of esoteric and exoteric dimensions. Third, esoteric integration towards diversity awareness. There are three main points of Nurcholish Madjid Islamic spiritualiztion namely: First, the label given Nurcholis Madjid as a seculer person is not true, but this indicator is a symbol of change and development of thought. Second, change and developments in Nurcholish Madjid thought from secularization to the spiritualization of Islam as an
anti secular thought thesis. Third, the discussion of Islamic spiritualization tries to balance the thought of exosteric and esoteric meanings. The exoteric meaning is related to the formal form of religion, meanwhile, the esoteric meaning is closly related to the substance of religion. It is evident that in this study the Nurcholis Madjid thought in philosophically rationalizing religios understanding is an freedom of thought that is imbued with the values of the Koran to develop dimensions of Islamic spiritualization
in Indonesia by breathing the broad values of Pancasila religious and diversity values.NIM.: 1330016023 Junaidi, S.Ag.,M.Hum.,M.Kom2021-11-10T07:36:19Z2021-11-10T07:36:19Zhttp://digilib.uin-suka.ac.id/id/eprint/46315This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/463152021-11-10T07:36:19ZMODEL PEMBELAJARAN BERBASIS SENTRA DI LEMBAGA TAMAN KANAK-KANAK (TK) DI KABUPATEN PATI (LANDASAN FILOSOFIS DAN EFEKTIFITAS PELAKSANAAN SENTRA)This study, entitled A Model of Center-based Learning in Kindergartens in Pati District (A philosophical and effectiveness base in the Center’s implementation), is badly needed because of its widely used by many
kindergartens and its use as an accreditation assessment instrument of Early childhood Education. The center must run at least four games for its toddlers to choose. It also accommodates the needs for kids to grow and provides opportunities to explore through the games they play. Thus, center-based learning model is essential in running kindergarten. The study aims at answering questions proposed in the research, i.e. what the philosophical base is when choosing center learning model, how to implement the model in kindergartens, and how successful it is.
This is a qualitative study that describes and exposes reality. The reality serves as data about the execution and the steps of the center learning model, and as the progress the children can achieve. The three selected kindergartens adopting the model were TK Aisyiyah 02 Pati, TK Bintang Kecil, and TK An Nismah for they represented three prominent Early hildhood Education schools in Pati and religion in the community – TK Aisyiyah for Muhammadiyah, TK Bintang Kecil for public, TK An Nismah for Islamic boarding schools. Data collected from observation, interview, and
documentation were analyzed through data reduction, data display, and drawing conclusion.
Several points could be drawn from the study. First, despite the same model being employed, each school works under different philosophy. TK Aisyiyah 02 Pati went with progressivism emphasizing academic achievement at
which cognitive development was observed. TK Bintang Kecil with existentialism and perennialism tended to appreciate individual freedom when exploring their skills while maintaining imlek tradition as their culture. TK An Nismah blended both perennialism and progressivism where Islamic boarding school tradition and culture were to be upheld, teachers were important figures, recent knowledge and science were to be updated. Second, to run the centerbased learning model, four basic elements (i.e.
environment, pre-play, play-time, and post-play) were considered. Third, the
indication of success was seen from the toddlers’ development aspects such as religious moral, motoric, cognitive, language, social emotional, and art. TK Aisyiyah was best at cognitive development, while social emotional independence and religion and moral values were at TK Bintang Kecal and TK An Nismah respectively. The model was proved to be able to improve and support the students’ creativity for both boys and girls.NIM.: 1630016050 Sumiyati2021-11-10T07:35:56Z2021-11-10T07:35:56Zhttp://digilib.uin-suka.ac.id/id/eprint/46314This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/463142021-11-10T07:35:56ZNEGOTIATING STATE RULES WITH MANHAJ: PRACTICES OF ISLAMIC FAMILY LAW WITHIN SALAFI MUSLIMS IN WIROKERTEN YOGYAKARTAThis dissertation deals with the negotiation of state rules with manhaj in relation to practices of Islamic Family Law within the Salafi Muslim community in Wirokerten, Yogyakarta. Drawing on Anthony Gidden’s theory of structure and agency, this dissertation will answer the following research questions: 1) How is marriage law practiced in the Salafi community in
Wirokerten?; 2) How are the Salafi teachings negotiated with Indonesian marriage law in Wirokerten?; and 3) Who has played an important role in shaping the Wirokerten Salafi Community's understanding of marital law and regulations? Supporting data has been obtained from both bibliographical and empirical investigations.
The state has decided on legal guidelines regarding marriage regulations, called the Compilation of Islamic Law (the KHI), in 1991 as a form of refinement of Law No. 1 of 1974 concerning Marriage. This law aims to regulate and provide legal guidelines for carrying out Islamic legal practices in terms of marriage, inheritance and so on. The existence of a single legal guideline issued by the state, however, does not rule out the possibility of
practical diversity of marriage law in the Indonesian Muslim community. The door of ijtihad is always open for Muslims to find a legal basis for their context at hand and allows the possibility of the emergence of diversity in schools or manhaj within Islam. As found in the reform movement that entered Indonesia after the fall of the New Order regime (post 1998), the
teachings have returned to the Qur’an and the Hadith, also referred to as the Salafi manhaj, which has raised a new style of religious democratic practice in Indonesia.
The form of negotiation carried out by the state with the Wirokerten Salafi community is the same negotiation that is carried out by the state with the community in general, that is, applying marriage law which is in accordance with the law of Indonesia. The Salafi Wirokerten community comply with
marital law as stipulated by the state, including laws that govern marriage procedures and the recommendation or obligation to register marriages, both monogamous and polygamous. In addition, they agree on the existence of two types of guardians, namely the nasab guardian and wali hakim (authorized guardian).
The also agree to record polygamous marriages in accordance with the state requirements by including a statement of willingness from the first wife or previous wives, disagree with sirri> marriage because it could be detrimental to the women, and do not practice underage marriage. The Salafi women view polygamy as sharing. All this leads to the Salafi women of Wirokerten being more empowered, as has been put forward by Samia Huq with her discussion of self-interest and self- expression. The cooperative attitude of the Wirokerten Salafi community concerning the marital regulations set by the state are basically for the needs and interests of the Salafi community
itself, i.e., for attaining legal protection, for administrative requirements for registration of children at educational institutions, for obtaining social assistance from the state, and for accessing health services. In general, the marriage law practiced by the Wirokerten Salafi community is based on
shari>’ah according to the Salafi manhaj. As previously mentioned, the Wirokerten Salafi community complies with state regulations, unless there are discrepancies between the state law and Salafi manhaj. In the incidence of this, the community prefers to follow the shari'ah according to the Salafi manhaj rather than the state regulations. The author refers to this as ideological-substantial accommodation: the decision to obey state rules specifically for their ideological substances.
Meanwhile, the parties that shape the understanding of marital law of the Salafi Wirokerten community are generally the Usta>dh in religious forums. The Usta>dhah has a significant role in transferring the understanding of Salafi manhaj, including in the marriage law issues, to both the akhwa>t (girls) and ummaha>t (mother) circles of the Wirokerten Salafi> community.
In the sense of theoretical implication, drawing on Gidden’s theory of structuration led the author to not only analyze the practices of marriage that have resulted in a change of legal understanding but also to uncover agent patterns in the empowerment of the Salafi women. That being said, on numerous occasions the research data and findings of this dissertation are
supported by other theories. The theory of MacLeod, ‚Accommodation Protest‛ was found to strengthen Gidden’s theory about the relationship between Agent and Structure.NIM.: 1630016031 Fatum Abubakar2021-11-10T07:34:42Z2021-11-10T07:35:18Zhttp://digilib.uin-suka.ac.id/id/eprint/46313This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/463132021-11-10T07:34:42ZKONSTRUKSI PERLINDUNGAN HAK-HAK ANAK MELALUI PUTUSAN HAKIM : KAJIAN IMPLEMENTASI KONSEP KEPENTINGAN TERBAIK BAGI ANAK DALAM SENGKETA PENGASUHAN DI LINGKUNGAN PERADILAN AGAMANo matter how wise and peaceful a reason is, divorce is a nightmare to the
divorcee’s children. In most cases, the existence of children in a family appears to be out of the judge’s consideration; that the reasons proposed by the plaintiff prove to be true in the eye of the judge is of priority. A problem following a divorce is child, the immature (mumayyiz) in particular, custody since the existing law does not cover the rights for post-divorced child while judgements of the judge as an integrated justice system varies depending on the meaning and paradigm of law he follows. Some are normative textual adherents, others are progressive contextual. The children’s need
seems hard to apply.
This research answers three questions: 1. What legal consideration the judge use to deal with child custody? 2. Why do adjudication varieties occur? 3. Do childcare-rights in the existing laws cover the child’s need? In this law research with normative juridical study pattern, the writer studied,
analyzed, and strengthened arguments using maqasid sharia theory, justice theory, and law-invention theory. Case approach was used to examine judge’s verdicts while philosophical approach to analyze deeply legal issues on child custody from some different aspects to understand clearer and deeper the concept of children’s best-need.
Three conclusions could be drawn. First, in their logic and considerations
when dealing with child custody, some judges take the norms of law as they are without further interpretation in their verdict while others interpret them
interdisciplinary and even attempt contra legem. Second, verdict disparity appears for three reasons: (i) different interpretations toward statutory provision from which different methods of interpreting law emerge, (ii) disparity in valuing facts and evidences, (iii) distinct point of views in perceiving the meaning of law. Third, the term ‘the best for the children’ in the verdict varies which leads to a failure when trying to put it as a universal concept of child care or custody in divorce cases.NIM.: 1430017016 Yuniati Faizah2021-11-03T08:15:36Z2021-11-03T08:15:36Zhttp://digilib.uin-suka.ac.id/id/eprint/46297This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/462972021-11-03T08:15:36ZMASJID SEBAGAI RUANG WACANA TAFSIR AL-QUR’AN: STUDI ANALISIS WACANA KRITIS TERHADAP INTERPRETASI AL-QUR’AN DALAM KHUTBAH JUM’AT DI KOTA BANDAR LAMPUNGDiscourse constructs in mosques often deal with interest of several parties such as takmir (mosque management), khatib (preacher), donors, pilgrims, and government. Their involvement in this religion discourse like the Holy Quran recitation in a Friday preach places mosques in an awkward situation from which Quran-based activities seem uneasy. The unfavorable condition
does not only make Friday preach a religion ritual, but a contest of interests also. This dissertation aims at examining the significance of intertwined interests in relation with strength and discourse constructs of socio-religion in mosques.
The study focuses on strength-domination relation in preach discourse, Quran and discourse construct in Friday preach, and why domination discourse occurs. Central mosques in Bandar Lampung city are the material objects in the study and Jami’ ones are, too. Discourse analysis by Norman Fairclaugh as the study approach and Foucault and Bourdieu theory as the analysis tool are the formal objects. Data were taken from January to June 2017. Some practical findings are as follows. First, the topics of the contention discourse in Fridaypreacher in Bandar Lampung city are violence in the name of religion, religion tolerance, and individual and social piousness concept. Socio-religion competition is closely related with strength, with strength of knowledge of building identity a predominant
factor in three mosques. Second, it is point of view difference that directs mosques diffe-rently. Mosques affiliating with the government and traditionalists tend to guide their followers to live in harmony and have social piousness, while those affiliating with reformists criticize the use of terrorism and tolerance for propaganda. Third, a domination of one discourse upon another is strongly influenced by its dynamic assets. In al-Furqon and al-Abror mosques, economy assets, that Marxian and Rodney claimed as
premier, are not as determining as cultural and political ones, while in Taqwa mosque, social and economy assets are dominant.
Theoretically, these findings support the opinion that any discourse competition is always influenced by someone’s reception of texts with its corresponding interpretation. Contextualizing texts will always be in synergy of the texts, practice of discourse by agents, and socio-cultural practice.NIM.: 1430012001 Khairullah2021-11-02T07:22:18Z2021-11-02T07:22:18Zhttp://digilib.uin-suka.ac.id/id/eprint/46049This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/460492021-11-02T07:22:18ZPEMBELAJARAN KITAB KUNING DI PESANTREN (STUDI KOMPARATIF API PONDOK PESANTREN SALAF TEGALREJO MAGELANG DAN PONDOK PESANTREN AN-NAWAWI BERJAN PURWOREJO)This research was conducted at Pondok Pesantren Salaf API Tegalrejo Magelang and Pondok Pesantren An-Nawawi Berjan Purworejo. Both pesantren are known for their commitment and consistency in teaching Islamic religious knowledge based on the Al-Qur'an and Hadith, as well as the Yellow Book. Thus, both pesantren attract a large number of students despite the different education system provided. Pesantren API Tegalrejo represents traditional-salaf, while Pesantren An-Nawawi is a modern-salaf. This research aims to answer the following questions: first; why does Pesantren API Tegalrejo opt to maintain the traditional-salaf education system and Pesantren AnNawawi decide to adopt the modern-salaf education system? Second; how is the development of the education system in the two pesantren? Third; how is the development of the yellow book learning model in these pesantren? Fourth, what are the implications of the yellow book learning model for the religious thinking model of the santri? This research is descriptive-analysis-comparative in nature, since it includes field research using a qualitative-philosophical approach and is supported by a quantitative approach. Data were collected using participatory observation, in-depth interviews, documentation, and questionnaires. Then, the data were analyzed using qualitative analysis. The authors also used data triangulation to support the accuracy of the research results. The study reveals that Pondok Pesantren Salaf API Tegalrejo chooses the traditional-salaf education system for the following reasons; first, it is selected in order to maintain the purity and quality of religious science education. Second, it is chosen as way to maintain pesantren independence from the cooptation and intervention of institutions/parties outside the pesantren, including the government. Third, the pesantren does not provide formal education to maintain the focus on tafaqquh fi ad-din (deepening of religious knowledge) and its independence. In responding to the development of the modern national education system, this pesantren prefers to adopt a form of selective integration by preserving the whole character and system of salafiah, accompanied by the adoption of formal education system only in terms of its organization (management, classification, and class system).
Meanwhile, Pondok Pesantren An-Nawawi Berjan chose the modern-salaf pesantren education system, with the following reasons: first, the pesantren aims to prepare students with religious knowledge and knowledge on general science, to shape their noble character to serve the religion, society and the state. Second, pesantren adheres to the principle/paradigm of “maintaining good old traditions and adopting the new, better traditions”, which requires pesantren to continue developing its educational systems in a more advanced direction. Third, as a community-based Islamic education institution, the pesantren aims to accommodate the wishes of the santri guardians and the community to ensure that pesantren can keep up with the developments and demands of the times (science and technology), including the establishment of formal school/madrasah/tertiary education institutions. In responding to the development of the modern national education system, this pesantren prefers the form of full integration by fully incorporating the salafiyah system into the formal education system. In its development, the education system of Pondok Pesantren Salaf API Tegalrejo indicates the selective integration by preserving its traditional salaf system. All components in the education system such as; institutions, curricula, and learning systems (objectives, materials, learning resource media, methods, and evaluations) are well conserved, except for the adoption of the formal education system in the organizational system (grading, class system) and learning methods. Meanwhile, having a fully integrated model for its education system, Pondok Pesantren An-Nawawi, initially had a pure salafiyyah education system, then it integrated the salafiyyah education system with an entirely formal education system. In the transformation of this integration model, Pondok Pesantren An-Nawawi apart from implementing a salafiyyah education system in the pesantren, also implements the formal education system through the establishment of MTs, MA, and STAI An-Nawawi.
Initially, the learning model of Pesantren API Tegalrejo and Pesantren AnNawawi Berjan was characterized by the teacher-centered Bandongan method followed by the Lecturing, Explaining and Sorogan learning models which were student-centered. Then, they started to develop the Musyawarah (Deliberative) Method, which applies the Problem Based Learning model. Along with the shift of the learning system to class system, a new learning model developed. In addition to the Lecturing and Explaining Demonstrating Model, there are Questioning and Discussing, and Expository Learning for all subjects studied in intracurricular-classical activities, plus a Direct Instruction in the form of practice for the study of religious books and writing Arabic letters (Khat), as well as practices through field visits in the study of Falak science at Pesantren AnNawawi (contextual learning). In both pesantren, the Caring Model is used in the sorogan method of the Fiqh book and the method of memorizing the Nahwu book. The Problem Based Learning Model is applied for book study through the Nahwu and Fiqh Musyawarah method, and the Inquiry learning model is applied for book study through the Bahsul Masail method. Based on this description, the learning approach of API Tegalrejo is more dominated by teacher-centered with a lesser percentage of studentcentered approach, while Pesantren An-Nawawi is better able to combine the two learning approaches. The yellow book learning at the two pesantren was basically based on traditionalnormative approach. The learning models include the Lecturing-Explaining Learning, Questioning and Discussing, and Expository Learning models, the Direct Instruction Model, the Caring Model, Problem-based learning, and the inquiry learning model. Santri were required to conduct a lot of repetition studies of the opinions of classical scholars in the Yellow book. Most of the santri applied the qauli method in drawing the conclusion (istinbat) of the law, some others applied the ilhaqi (qiyas), and a few attained the manhaji method. Likewise, the application of the Yellow Book learning in class system system is still engaged in normative studies that are preaching-oriented and the spirit of displaying the glory and truth of Islamic teachings with theological doctrinal arguments.
This is also understandable given the ethical stages in applying the law in the pesantren world emphasizing the use of ittiba' (following) the opinion of mazhab scholars as the first stage. The second stage namely through qiya>s, is only applied when the first stage does not reveal the answer to the problem. If no legal answer is found, they will formulate their own ijtihad with the manhaji method based on the rules of qiya>s and qawa>id al-fiqh. In general, the application of the qauli and ilhaqi method insinuates that most of the students‟ reasoning or their mindset in religious matters is inclined to the textual and normative approach. Somehow, it is necessary to appreciate that some others under certain conditions (after not being able to find answers through the qauli and ilhaq methods) have been able to formulate a legal exploration through the manhaji method.NIM.: 1330016029 Ali Muhdi, S.Pd.I, M.S.I.2021-11-02T07:18:24Z2021-11-02T07:22:48Zhttp://digilib.uin-suka.ac.id/id/eprint/46044This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/460442021-11-02T07:18:24ZAL MAWQIF AN NAQDY LIL MUFASSIRIN MIN AL QIRAAT AL QUR'ANIYYAH FIL QARN ATS TSANY WA ATS TSALIS AL HIJRYThe books of tafsīr produced by the second- and third-century Muslim scholars provide us with critical elaboration and selection (ikhtiyār) over readings of the Quran, the qirā’āt, either the mashhūra or the non-mashhūra. They have such a different level of elaboration—some of them even declared some readings week, false, and forbidden to use particularly for acts of worship. The unique characters of the critical elaboration, especially its heterogeneous nature, constitute the very point of objection of the fourth-century scholars living after Ibn Mujāhid, the ‘father’ of seven canonical readings. Bearing this in mind, three questions raise; 1) How did the second-
and third-century exegetes (mufassir) receive (do some critical elaborations) the variant readings? 2) What are the standards upon which they built their elaboration? 3) What are the underlying factors of their heterogeneous stances towards the qirā’āt? Delving into the history of the reception of qirā’āt by mufassir, the standards they use—including practical terms
(alfāẓ), and the factors that underlie their different opinions towards the qirā’āt, this research contributes to the understanding of the nature of critique on the qirā’āt by the exegetes of the first centuries of Islam. The use of the books of tafsīr as the ‘window’ is due to the total absence of works on qirā’āt by Muslim scholars from this period of history, available to us. The
differences we find in the exegete critiques on qirā’āt further tell us that the elaboration of a certain issue is deeply situated by the spatio-temporal context, the discursive system of knowledge, as well as the theological and epistemological stances of the actor.
This library research is working inductively, taking historical approach and the theory of intellectual history as the aids, to reveal mainly the factors underlying the diverse stances of the exegetes towards the qirā’āt. The historical information and tradition (riwāya) involved here come from their primary sources, mainly Tafsīr Yaḥyā b. Sallām, Ma’ānī al-Qur’ān by alAkhfasy, Ma’ānī al-Qur’ān by al-Farrā`, Majāz al-Qur’ān by Abū ‘Ubaidah, Gharīb al-Qur’ān by Ibn Qutaibah, and Jāmi’ al-Bayān by al-Ṭabarī.
This research shows that some external factors, like political, social, cultural, and scholarship context of the second- and third-century Islam, i.e.
the initial period of Abbasid Dynasty, play their roles in situating this issue. We might mention some of the most decisive ones; the availability of safe space to articulate ideas, the role of the mawālī in the development of
Islamic sciences, the influence of Arabo-Muslim culture and beyond, and the complex development of what later known Islamic studies—added to this is the fact that the discipline of qirā’āt was still in its infancy; the rules (qawā’id) and technical terms were yet to establish. On the other hand, the internal factors also take part; primarily the character and intellectual leaning
of each exegete—some even apply even the same standard in quite different ways. Generally speaking, in doing the critical elaboration, the exegetes follow these steps; 1) presenting all the qirā’āt known to them, 2) elaborating the qirā’āt from various aspects, 3) explaining their stance towards the qirā’āt in question, the very point in which some exegetes take up one or more of the following; a) declaring all the qirā’āt as valid (al-jam’ wal-taufīq), b) selecting ( tarjīḥ—the very term that some scholars understand it different from ikhtiyār, also translated selection) one or more qirā’āt, and c) considering some qirā’āt as weak or so. Having all these in mind, I argue that the qirā’āt, in the hands of these exegetes, have gone beyond the domain of tradition (riwāya) and entered the new one, i.e. that of reason (ra’y) and ta’līl. I also argue that these exegetes established their stances towards the qirā’āt upon four basic considerations; 1) on the aspect of riwāya, the qāri’, and the wide-use of the reading, 2) the conformity of the qirā’āt to the writing (rasm) of at least one version of the muṣḥaf ‘uthmānī, 3)
the compliance of the qirā’āt with the dialectics and rules of Arabic grammar, and 4) the context of meaning (ma’nā) of the readings.NIM.: 1330016019 Abdul Jalil2021-10-25T06:35:21Z2021-10-25T06:35:21Zhttp://digilib.uin-suka.ac.id/id/eprint/45880This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/458802021-10-25T06:35:21ZSTRATEGI POLRI DALAM MENANGANI INTOLERANSI BERAGAMA DI INDONESIA (STUDI KASUS DI POLRES SLEMAN, POLRESTA SURAKARTA, DAN POLRES TEMANGGUNG)This study aims to identify and analyze the factors that cause religious intolerance, map the typology of cases of religious intolerance, as well as explain the efforts made by the police so far to handle these cases. The areas chosen as the location of this study are Sleman Regency, Surakarta City and Temanggung Regency. The reason for the selection of the three regions is based on the National Police data, which states that these regions are indicated to have a high potential for religious intolerance compared to other regions, so portraits in the three regions are expected to represent the phenomenon of religious intolerance in Indonesia in general. The research method used is qualitative phenomenology through interviews with informants namely the police, religious leaders, government, and academics so that a complete picture of the actual condition is obtained. This study succeeded in identifying that religious intolerance in Indonesia is caused by administrative chaos, un accommodating policies and government indecisiveness, the struggle for public space and economic resources among the people, the strengthening of identity politics, and the non-optimal role of the police. Another finding is that religious intolerance in the three regions are manifested in the form of physical and symbolic violence. This research also discovers that police actions to overcome cases of religious intolerance tend to be less optimal because there is not a systematic and comprehensive strategy formulated. Therefore, in accordance with Johan Galtung’s theory, a comprehensive improvement is needed from the aspect of handling strategies, including peacekeeping, peacemaking, and peacebuilding; modification of the police’s strategy to handle religious intolerance by adding protective elements; strengthening the capacity of police officers and establishing institutions that focus on handling religious intolerance; and strengthening cooperation with various parties such as the community, other state institutions, and mass media.NIM.: 17300016073 Bambang Pristiwanto2021-10-25T06:31:34Z2021-10-25T06:31:34Zhttp://digilib.uin-suka.ac.id/id/eprint/45879This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/458792021-10-25T06:31:34ZPERUBAHAN SISTEM KEKERABATAN MATRILINEAL ORANG MINANGKABAU DI DAERAH ISTIMEWA YOGYAKARTAThe practice of adapting Javanese culture by the people from
Minangkabau who live in Special Region of Yogyakarta induces a
change in their matrilineality kinship system. In this study the
Minangese is chosen because the system indicates their ethnic identity.
To analyze the system the dissertation focuses on (1) the
matrilineality kinship system itself among Minangese in Yogyakarta,
and (2) why it shifts in this community. This qualitative research
employed anthropology approach to study the issue with negotiation
and Muslim feminism theories as the theoretic framework. Data were
obtained from observation, in-depth interview, and documentation and
were analyzed by reducing, displaying, and concluding methods.
The results showed that: first, the previously extended family
became nuclear one as it was indicated by the role-shift of mamak (MB)
from the sole decision maker in the female-side relatives (SC) to simply
a kind of formality. Second, Minangese-Javanese marriage has ruined
ideal one existed in the matrilineality kinship. This two-culturedmarriage
phenomenon also deprived traditional ceremonies such as
giving custom title to male Minangese.
Third, gender equality existed in a family from which equality
in the rights to work and to take decisions came. Fourth, parent-child
communication pattern melted away to be more permissive and less
tight and not exclusive anymore. Fifth, traditional ceremonies like
music and performances tended to move to new creations. Sixth, a new
inheritance system among Minangese in Yogyakarta emerged and
tended to comply Javanese culture.NIM.: 17300016060 Jufri Naldo2021-10-25T06:27:19Z2021-10-25T06:51:30Zhttp://digilib.uin-suka.ac.id/id/eprint/45877This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/458772021-10-25T06:27:19ZPENGGUNAAN HADIS DALAM DISKUSI MASALAH
KEAGAMAAN DI INDONESIA PERTENGAHAN ABAD XX ( STUDI TERHADAP PEMIKIRAN HADIS AHMAD HASSAN DAN
SIRADJUDDIN ABBAS )In the mid-twentieth century, a sharp contradiction between two
Indonesian prominent Islamic thinkers Ahmad Hassan and Siradjuddin
Abbas led to truth-claim debates that eventually brought an intolerance
in each of their book. The discrepancy backgrounds this dissertation
from which the questions arose – why there were disagreements and
why they turned into truth claim and intolerance. This study aims at
analyzing the debates and focuses on: 1) why did they not comprehend
hadith in the same way? 2) what effects did this contradiction contribute
to religious thoughts in Indonesia? 3) what effects did it give to the
thoughts of hadith.
With library research, this qualitative study employed two
approaches: first, historical approach with intellectual history theory by
Kuntowijoyo. Second, sociology of knowledge approach with
relationism theory by Karl Mannheim. Its concept and theory refers to
Traditionalist and Reformist Islam, Social Thoughts and Context. The
steps used in the historical method are: 1) heuristic or collecting sources,
2) verification or criticizing the sources, 3) interpretation or analyzing
facts using biography and hermeneutics approaches. This step was
conducted by thoroughly examining Ahmad Hasan and Siradjuddin
Abbas’ written works and other related ones, 4) historiography or
displaying the research’s results.
The results show that: first, there was a different platform
between the two when trying to understand hadith, in particular when
the hadith discussed belief, worship, muamalah and religious tradition.
It was not only the methodology and genesis of understanding, but
sociological factor also caused the difference. Both thinkers in the mideighteenth
century proceeded the younger-older rivalry tradition. They
used organizations and publications where hadith was their reference.
The condition, in turn, put them as sectarians and partial, overwhelmed
by the community’s ideology and interests. Second, the disagreement
and unhealthy discussions induced responses from reformists,
traditionalists, and moderates. The varied responses from positive(supporting), negative (against and criticizing) to moderate were, in fact,
representation of the existence of two different groups – those who
supported Islam purification and those who against it. Third, the
contradiction contributed in the approach and understanding hadith
method in the sense that theological approach was necessary when
trying to understand hadith on belief and that critical discourse analysis
method historical approach was needed to understand the text or hadith
understanding discourse.NIM.: 17300016058 Rozian Karnedi, S.Ag., M.Ag.2021-10-25T04:40:07Z2023-05-22T03:48:25Zhttp://digilib.uin-suka.ac.id/id/eprint/45872This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/458722021-10-25T04:40:07ZANTARA TEKNOLOGI DAN TEOLOGI
STUDI PENDISIPLINAN AKTOR PERPUSTAKAAN
PERGURUAN TINGGI ISLAM DI YOGYAKARTATechnology and theology are two fundamental elements in
fulfilling the activities of human physical and spiritual needs.
Theology can be defined as the systematic study of the nature of the
divine and, more broadly, of religious belief, while technology is the
application of scientific knowledge to the practical aims of human life.
The latter produces a variety of new breakthroughs that have the
ability of artificial intelligence in a variety of modern devices, such as
fingerprint, RFID, CCTV, and so on. In the library, these tools are
used as a support for the compliance of the performance of the library
actors in accordance with the standard operating procedures (SOP).
Compliance is also driven by religious morality as theological
obedience in the form of hisab and muraqobah expressed through
various religious activities, such as prayer and recitation to build the
discipline of the actors. This phenomenon is examined as an effort to
uncover the effects of technology and theology on the discipline of the
actors in library management.
This descriptive qualitative research with field research as a
method of data collection was done in the libraries of three Islamic
universities in Yogyakarta, i.e., UIN Sunan Kalijaga, UMY, and UII.
This study uses a posthuman paradigm and a phenomenological
approach. Data collection is done by observation, interview, and
documentation. Interviews are conducted with three library heads,
three technology division heads, three people who handle the religious
program, a number of librarians, and users. Data validation uses data
triangulation techniques. The data are then analyzed using interactive
models of Miles and Huberman through the process of collection,
reduction, display, and verification.
This study indicates a number of important findings. First, the
interaction of library actors in the technology and theological
frameworks found the practice of interaction between actors in
libraries that represent a socially thick relationship with structural,
collegial, and cultural nuances that utilize technology and theology as
supporting activities in the interaction. Technology offers easiness for
the interaction both individually and institutionally by utilizing social
media, such as Facebook, WhatsApp, Messenger and website pages as
a means to communicate. Likewise in the theological realm, it is
described that there is an interaction activity in planting religious
values that are expressed in various religious activities.
Second, mediation of technology and theology in the library
causes changes in perception and praxis. Perceptions of the presence
of modern technology change the way of viewing and insight, even
the lifestyles of the actors in the library, while the praxis of
technology makes manual and traditional activities shift to the process
of online automation and digitization. Meanwhile, theological
mediation is seen in relation to religious phenomena which include
religious programs or activities carried out in the library, such as
lectures, Qur‟an recitation, duha praying, and so on. This religious
phenomenon has an effect on the inculcation of religious values both
in terms of perception and praxis.
Third, there is a contestation between technology and theology in
disciplining actors in libraries because they are no longer regarded as
mere tools or concepts, but are actants or actors capable of providing
disciplinary effects. Administratively, this addresses that the actors in
library management are in a position of discipline. However, if seen in
their performance, they can be grouped into a number of disciplinary
patterns, i.e., coming on time directly to work, coming on time then
leaving, and coming to work late. This discipline pattern shows
weaknesses in disciplining actors through technology, so it is
necessary to instill internal values which in this case are theological in
nature to cover up the weaknesses of the above disciplines.
Theological discipline patterns include hisab and muraqobah. At this
point, technology and theology have the disciplinary power needed
and support one another. The disciplinary power of these two
elements implicitly contains disciplinary contestation in library
management. Technology is based on external regulation, while
theology is based on regulation of internal values.
This study finds a novelty shown in a contested phenomenon
between technology and theology. From the intensive search, there
has not been a piece of writing that fully contests technology and
theology in library management. The intended contestation
specifically indicates a power struggle called contesting or competing
power based on the panopticon framework in Michel Foucault's
disciplinary power. The terminology of competing power is an
important concept that is processed in libraries to build critical
awareness for library managers for a number of reasons.
Technological strength cannot be separated from weaknesses that can
be manipulated by technology actors for certain interests, so there is a
need for awareness of other strengths, i.e., theological values as power
guiding behavior. However, this internal power also has a weakness,
that is, the instability of human transcendental values.NIM.: 17300016009 Mulyadi, S.Sos.I, M.Hum.2021-10-22T08:22:07Z2021-10-22T08:22:07Zhttp://digilib.uin-suka.ac.id/id/eprint/45726This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/457262021-10-22T08:22:07ZMANAJEMEN PERJALANAN HAJI DI KABUPATEN KEBUMEN PERSPEKTIF PARIWISATAPemerintah sebagai penyelenggara ibadah haji berkewajiban memberikan layanan pembinaan dan perlindungan yang baik bagi seluruh jamaah haji. Urgensi penelitian ini menjelaskan tentang manajemen perjalanan haji yang dilakukan pemerintah mulai dari pembuatan rencana, tahap pengorganisasian, sistem pelaksanaan dan pengawasan dalam pelaksanaan ibadah haji. Ibadah haji sejatinya tidak hanya urusan teologi saja, tetapi terdapat unsur pariwisata sebagai pelengkap perjalanan ibadah haji (complementarity). Konsep manajemen pariwisata reinvensi dengan sistem layanan peserta haji. Metode penelitian kualitatif digunakan dengan melakukan wawancara yang dilakukan kepada pejabat yang berwenang dan sumber lain yang terkait (key person) serta studi pustaka.
Fokus studi penelitian ini menjelaskan tentang manajemen perjalanan haji yang dilakukan pemerintah. Perencanaan haji yang dipersiapkan setiap tahunnya mengalami pergeseran-pergeseran yang disesuaikan dengan regulasi pemerintah. Pengorganisasian haji dilakukan seirama dengan jumlah jamaah dan peraturan baik di dalam negeri maupun peraturan Arab Saudi. Pelaksanaan haji banyak ditentukan oleh situasi dan kondisi di tanah suci. Dengan alasan karena proses ibadah haji terfokus di Arab Saudi secara bersamaan waktu, lokasi, dan semua aktivitasnya. Evaluasi haji banyak dilakukan oleh negara asal jamaah haji dengan menilai kegiatan haji secara keseluruhan yang dilakukan oleh masing-masing negara. Permasalahan haji dalam penelitian ini terletak pada bagaimana potret manajemen perjalanan haji di Kabupaten Kebumen dan mengapa model pengelolaan pariwisata dapat diterapkan kedalam pengelolaan haji. Metodologi penelitian ini merupakan merupakan penelitian deskriptif yang menjelaskan potret manajemen perjalanan haji di Kabupaten Kebumen dan model pengelolaan pariwisata. Jenis penelitian ini adalah penelitian kualitatif
dengan menggunakan data primer yang berupa hasil wawancara. Sedangkan data sekunder berasal dari studi pustaka.
Hasil penelitian ini terdapat potret manajemen perjalanan haji di Kabupaten Kebumen yang menerangkan bahwa Kabupaten Kebumen menyelenggarakan ibadah haji dengan melaksanakan bimbingan manasik haji dan pemberangkatan jamaah haji dari Kabupaten Kebumen ke mbarkasi Donohudan serta pemulangan jamaah haji dari Debarkasi Donohudan ke Kabupaten Kebumen. Hasil penelitian yang lain, mengapa manajemen pariwisata dapat diterapkan kedalam manajemen haji, sebab manajemen pariwisata reinvensi dengan manajemen haji. Manajemen pariwisata berupa aset wisata, akomodasi, transportasi dan pelayanan serta pemasaran dapat diimplementasikan kedalam manajemen haji berupa pendaftaran haji, BPIH, pembimbingan ibadah haji dan akomodasi serta transportasi haji.NIM.: 1330016006 Mugiyanto, Bc.T., S.E., M.Si.2021-10-22T08:20:33Z2021-10-22T08:20:33Zhttp://digilib.uin-suka.ac.id/id/eprint/45745This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/457452021-10-22T08:20:33ZDISKURSUS ISLAM-SAINS DALAM KEILMUAN (STUDI ANALISIS PEMIKIRAN ACHMAD BAIQUNI, M AMIN ABDULLAH DAN AGUS PURWANTO)Relasi agama dan ilmu merupakan dua entitas yang telah lama diperdebatkan. Persinggungan antara domain agama dan ilmu senantiasa terjadi dalam obyek tertentu dalam realitas kehidupan. Kekuatan pengaruh keduanya ditambah dengan muatan kepentingan menjadikan relasi tersebut hingga berwujud pertentangan yang sulit terhindarkan. Upaya meretas keterhubungan agama dan ilmu banyak dilakukan para ahli dengan pelbagai konsepsi dan tipologi. Dalam konteks islam dan sains, tipologirelasi agama dan ilmu adalah berbentuk relasi islam sains dengan beberapa varian dan
pendekatan yang merupakan hasil pemikiran para ilmuwan. Diantara pola relasi islam sains yang telah ada, konsepsi Achmad Baiquni, M Amin Abdullah dan Agus Purwanto sangat penting untuk diteliti karena mempunyai konstruksi epistemologi yang kuat dalam khazanah keilmuan.
Penelitian ini adalah penelitian kualitatif analisis wacana kritis studi pemikiran ilmuwan dengan menggunakan telaah document studies berupa buku, jurnal, diktat dan catatan lain. Studi analisis relasi islam sains dilakukan terhadap pemikiran Achmad Baiquni, M Amin Abdullah dan Agus Purwanto. Achmad Baiquni adalah saintis yang mencoba merelasikan sains terhadap konsepsi dan studi islam melalui metode Tafsir bil ilmi termaktub dalam bukunya “al-Qur’an Ilmu Pengetahuan dan Teknologi” dan “al-Qur’an dan Ilmu Pengetahuan Kealaman”. M Amin Abdullah adalah seorang pakar Islamic studies yang mencoba mendekati konstruksi relasi islam
sains melalui pendekatan Integratif-Interkonektif dan Spider Webnya. Sedangkan Agus Purwanto adalah saintis yang dengan pendekatan Ayat-ayat kauniyyah mencoba meretas pola relasi islam sains dalam buku “Ayat-Ayat Semesta Sisi-Sisi al-Quran yang Terlupakan” dan “Nalar Ayat-Ayat Semesta”.
Hasil penelitian yang telah dilakukan peneliti adalah temuan relasi islam sains perspektif Achmad Baiquni yaitu penautan ayat-ayat al-Qur’an pada ilmu pengetahuan dan teknologi utamanya sains dengan pola islamisasi sains pola justifikasi dan sakralisasi. Relasi islam sains M Amin Abdullah adalah konsepsi Integrasi Interkoneksi-Teoantroposentris dengan simbol Jaring laba-laba (Spider Web). mengarah pada islamisasi sains tipologi integrasi. Sedangkan Agus Purwanto adalah relasi islam sains dalam konstruksi sains islam pendekatan ayat-ayat kauniyyah termasuk pada pola islamisasi sains varian integrasi.NIM.: 1330016026 Abdul Muis2021-10-22T08:18:56Z2021-10-22T08:18:56Zhttp://digilib.uin-suka.ac.id/id/eprint/45729This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/457292021-10-22T08:18:56ZMETODE ISTINBAT LBM PWNU JAWA TIMUR ATAS MASA’IL QANUNIYYAHDi antara putusan LBM yang paling menarik untuk dikaji adalah putusannya
atas masā’il qānūniyyah. Masā’il qānūniyyah merupakan kumpulan permasalahan dalam bidang perundang-undangan atau regulasi pemerintah. Meskipun menarik karena bersentuhan langsung dengan kebijakan publik, kategori qānūniyyah belum tersentuh kajian serius sehingga penelitian ini bermaksud mengisi celah tersebut dengan cara menganalisis metode istinbat yang digunakan LBM NU untuk memutuskan masalah terkait bidang qānūniyyah. Bila LBM NU selama ini dikesankan sebagai lembaga fatwa yang menggunakan metode tekstual untuk memutuskan berbagai persoalan, maka putusan mereka dalam bidang qānūniyyah menampilkan kesan yang justru progresif-kontekstual. Yang secara spesifik dipilih sebagai representasi adalah LBM PWNU Jawa Timur sebab telah menghasilkan
putusan yang lebih banyak daripada LBM PBNU. Penelitian ini adalah penelitian kualitatif yang bersifat deskriptif-analitik yang berfokus pada metode istinbat yang digunakan dalam keputusan bahtsul masail yang dilakukan oleh LBM PWNU Jatim dalam rentang waktu 6 tahun sejak
2013 hingga 2019 dalam bidang qānūniyyah. Dengan menganalisis secara cermat berbagai jawaban yang diberikan oleh LBM PWNU Jawa Timur dalam rentang waktu tersebut, peneliti berusaha menjawab dua pertanyaan utama berupa: Mengapa ada pengembangan metode istinbat LBM NU dan mengapa terjadi inkonsistensi dalam metode istinbat LBM PWNU Jatim atas masā’il qānūniyyah?
Dalam usaha untuk menjawab kedua pertanyaan ini, peneliti menggunakan
sepuluh variabel untuk memetakan sebaran metode istinbat yang dipergunakan oleh LBM PWNU Jawa Timur dalam total 44 masalah yang mengandung total 88 pertanyaan dan tiga variabel lainnya untuk mendeteksi seberapa banyak prosentase dukungan LBM NU Jawa Timur terhadap regulasi yang dikeluarkan oleh pemerintah. Cara ini adalah cara baru yang peneliti anggap dapat melacak berbagai dinamika yang terjadi di balik teks putusan dan 'ibārah yang ditampilkan oleh LBM sehingga metode istinbatnya betul-betul terungkap. Sebagaimana diketahui, LBM tidak terbiasa menarasikan dinamika yang terjadi saat pengambilan putusan dan
pemilihan 'ibārah dan apalagi metode istinbat yang mereka gunakan. Hal ini
menyebabkan kompleksitas pertimbangan dalam forum bahtsul masail tenggelam dalam redaksi singkat dan kutipan-kutipan langsung dari kitab referensi. Cara yang peneliti gunakan tersebut mampu melacak berbagai dinamika yang hilang tersebut. Yang dapat disimpulkan dari penelitian ini adalah pengembangan metode ijtihad dalam LBM NU terjadi karena metode qaulī dan ilḥāqī sangat tidak mencukupi untuk menjawab berbagai permasalahan baru yang dibahas. Meskipun sering kali dipaksakan, penggunaan kedua metode tersebut untuk masalah yang mempunyai kompleksitas dan adaptivitas tinggi semisal qânûniyyah hanya membuat metode manhajî tersamar di balik teks putusan yang seolah qaulî atau
ilḥâqî. Adapun alasan mengapa terjadi inkonsistensi dalam model istinbat LBM PWNU Jatim atas masā’il qānūniyyah adalah karena empat faktor, yaitu: Tidak adanya pemilahan ruang lingkup penerapan metode istinbat, tingginya ketergantungan pada kutipan verbal, kesiapan sumber daya manusia dan minimnya narasi konsiderasi dan dokumentasi proses istinbat. Keempatnya menyumbangkan beberapa problem terkait konsistensi dalam putusan-putusan bahtsul masail.NIM.: 1330016014 Abdul Wahab2021-10-15T08:16:45Z2021-10-15T08:16:45Zhttp://digilib.uin-suka.ac.id/id/eprint/45491This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/454912021-10-15T08:16:45ZMANAJEMEN PENDIDIKAN ANAK USIA DINI BERBASIS MASYARAKAT (Studi pada TK/RA di Kabupaten Kebumen)The study aims at discovering a theory on the management of
kindergarten and early childhood education institutions (TK/RA) on
community basis. Using both empirical and theoretical research, this
qualitative study employs a direct field research with descriptive statistics
and time series analysis to examine the trend of the management. Field
survey was conducted to obtain the needed facts and real data through
questionnaire, interview, observation sheet, and guided interview. To
assure the validation of the collected data, a method of triangulation from
the researcher, practitioner, and directly-involved respondents was used.
The respondents in this study are the headmasters, teachers, school
committees, public influencers, and the schools’ stakeholders from 69
TK/RA institutions. The involved schools were graded from high,
medium, and low clusters with 10, 6, and 4 respectively.
The study pragmatically discovered a theory on the function and
implementation of management of the community-based institutions
managed professionally with people’s support. In general, the theory
claimed that the management did things together with its community,
decided something democratically, based on community’s norms,
involved all components to obtain information freely, and stimulated the
people’s involvement. The organization was based on its job description;
there was a collaboration among the school, community, and the students’
parents. Each element had equal roles and participation. Responsibility
was meant deciding things together for the sake of the school’s
improvement, professionalism, and competitiveness. The programs
initiated by community conducted by the teachers under the supervision
of the community who then evaluated the results. The community
functioned as facilitator in developing building, facilities, and
professionalism.NIM.: 1530016019 Kadar, S.Pd., M.Pd.2021-10-15T03:37:37Z2021-10-15T03:37:37Zhttp://digilib.uin-suka.ac.id/id/eprint/45469This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/454692021-10-15T03:37:37ZKONSEP PEMBANGUNAN BERKELANJUTAN DALAM SISTEM EKONOMI KEMAKMURAN BERSAMA:
Telaah Pemikiran Ekonomi Islam Kahrudin Yunus (1915-1979)Kahrudin Yunus is the first figure who initiated the study of Islamic economics in Indonesia through his work Sistem Ekonomi Kemakmuran Bersama (The Shared Prosperity Economic System) published in 1954. However, according to Kuntowijoyo and M. Dawam Rahardjo, his thought has been immersed in the current of politics. This is due to the intermittently traditional thinking in Indonesia that the thought is absent in the current Islamic economic discourse. For this reason, this preliminary study attempts to elaborate Kahrudin Yunus’ Islamic economic thinking.
This study deals with four concerns, i.e., what and how the co-prosperity economic system is; why Kahrudin Yunus argued that trade is an unfair distribution and that it is the root of the problem of economic development; the concept of sustainable development in a common prosperity economic system; and the relevance of Kahrudin Yunus’ Islamic economic thought for sustainable development in Indonesia.
The research data are obtained from Kahrudin Yunus’ academic work, in the form of a dissertation, books and articles he wrote since 1938. Interviews with Kahrudin Yunus’ children, nephews, and relatives aer also conducted. The presentation and process of data analysis are carried out using the sociology of science approach. This is done in two processes, i.e., 1) understanding Kahrudin Yunus’ thoughts with the setting of time and circumstances that underlie it and 2) finding the relevance and contextualization of his ideas to the discourse of sustainable development.
The study concludes that the shared prosperity is an economic system based on Islamic values and aims to achieve equitable distribution, in form of the distribution of natural resources, employment opportunities, and production results to the whole society by increasing productive and innovative work and eliminating anything that can hinder the realization of these goals. Trade becomes
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an unfair distribution and an obstacle to development because trade creates a long distribution chain and, at the same time, creates merchant groups (oligarchs), resulting in imperfect competition. Development in a shared prosperity economic system emphasizes the development of human resources and infrastructure starting from the village. This concept is in fact very relevant for achieving sustainable development goals. Kahrudin Yunus’ rejection of trade was, nevertheless, not relevant and the arguments he developed were not strong enough. However, the concept of direct buying and selling between producers and consumers is actually very relevant to the current digital economy context.NIM.: 1330316005 Addiarrahman, M.S.I2021-10-13T07:20:10Z2021-10-13T07:20:10Zhttp://digilib.uin-suka.ac.id/id/eprint/45394This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/453942021-10-13T07:20:10ZPEMBINAAN AGAMA DALAM MEMBENTUK
KESADARAN RELIGIUS NARAPIDANA DI LAPAS
KELAS I BATU NUSAKAMBANGAN CILACAP
TAHUN 2013-2014
(PERSPEKTIF PSIKOLOGI SPIRITUAL)Penitentiary/Correctional Institutions have a vision to restore
the lives of inmates to become individuals, members of society, and
God’s good creatures. Efforts made to achieve this vision are to carry
out the care of prisoners, fostering and guiding them in the framework
of law enforcement, prevention and overcoming of crime, and the
promotion and protection of human rights. However, this vision has not
been maximally achieved because of the many obstacles and problems
faced by prisons in carrying out their duties. One of the problems is the
phenomena of repetition of criminal acts committed by ex-inmates. This
shows that the success rate of religious formation activities at
penitentiary is very low or in other words it has not been successful.
Therefore, the right solution is needed in order to return the prisoners to
the right path and in order that they will no longer commit criminal acts
in the future.
In accordance with the objectives of this study, several
problems are identified and formulated, i.e., the reasons why the
exinmates of Batu Class I Penitentiary in Nusakambangan Island,
Cilacap regency, Central Java still commit a crime repetition
(recidivism), the form of religious training for Muslim and Christian
prisoners in the studied prison, and the psychological dynamics of the prisoners in the process of forming religious awareness with spiritual psychology perspective.
The theories used in this study to read these problems are: the
theory of formation, the theory of religiosity, and the theory of
spirituality development. This qualitative study uses a nomothetic
approach and an ideographic approach. Data collection techniques are interviews, observation and documentation. Data analysis consists of data reduction, data presentation, and data verification.
Methodologically, data analysis in this study is divided into two parts, i.e., analysis in the field and analysis after data collection.
This study obtains three main findings. First, coaching
recidivistic inmates in Batu Class I Penitentiary in Nusakambangan
Island is the same as coaching non-recidivistic inmates. This equality of coaching is one of the factors causing the occurrence of a crime to be repeated. Other recidivistic factors are: a) psychological, b) economic, c) religious, d) prisonization, and e) environmental after the inmates are
free. Second, religious coaching for Muslim inmates takes several
forms, including: public lectures, small group coaching, individual
counseling, and pesantren activities. The forms of coaching for Muslim
inmates to be the quality activities are Islamic boarding school
activities. Meanwhile, forms of religious guidance for Christian inmates
include prayer together, hymns, problem resolving, rehabilitation,
confession, Easter celebration, Bible school ministry, and Cell
Community with the latter the most unique one. Third, the
psychological dynamics of inmates can be explained into three stages,
i.e., a) when committing a crime, b) after the inmate is caught/initially
serving a period of detention, and c) when the inmate rises from
adversity with the latter as the factor to establish inmates’ religious
awareness. Among the factors for the formation of the inmates’
religious awareness in the perspective of spiritual psychology are a) the existence of a religious spirit, b) the influence of the idolized person, and c) a change in identity.NIM.: 1330016028 Opi Irawansah, S.Pd.I., M.Pd.I2020-09-30T03:26:15Z2020-09-30T03:26:15Zhttp://digilib.uin-suka.ac.id/id/eprint/41124This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/411242020-09-30T03:26:15ZTINJAUAN KOMPARATIF
PENDIDIKAN KELUARGA
(Telaah Pemikiran Muhammad Thalib
dan Abdullah Nasih Ulwan)Pendidikan keluarga pemikiran Thalib dan Ulwan mempunyai pesamaan mewujudkan fitrah manusia pada potensi yang paling sempurna dengan proses yang bertahap, serta tidak bertentangan dengan sumber-sumber hukum Islam. Permasalahannya, walaupun sebagian besar anggota keluarga mengenyam pendidikan baik formal maupun informal (keluarga), faktanya problem tetap terjadi semisal geng klithih, perselingkuhan, pergaulan bebas, dan lain sebagainya. Hal tersebut dipicu nilai moral yang rendah dan minimnya pemahaman agama dalam keluarga. Maka pendidikan keluarga dinilai sangat vital untuk menjadikan akhlak menjadi lebih baik. Kekhasan yang berbeda antara Thalib dan Ulwan dilatarbelakangi oleh perbedaan tempat, situasi, kondisi, budaya, politik dan jaman. Akan tetapi dengan manhaj yang sama (tarbiyah) maka dua tokoh pendidikan keluarga ini mempunyai pengaruh yang cukup besar di Indonesia. Karya keduanya yaitu Ensiklopedi Keluarga Sakinah dan Tarbiyatul Aulad Fil Islam menjadi rujukan kajian ilmiah baik jurnal, skripsi, tesis, maupun disertasi. Hal tersebut menunjukkan penerimaan publik akademik terhadap pemikiran keduanya.
Penelitian ini bertujuan untuk memberikan analisis kritis serta deskripsi tentang tinjauan komparatif pendidikan keluarga, telaah pemikiran Muhammad Thalib dan Abdullah Nasih Ulwan dan juga menggali kendala yang mungkin akan dihadapi. Dengan sub fokus mencakup: (1) pemikiran pendidikan keluarga Muhammad Thalib, (2) pemikiran pendidikan keluarga Abdullah Nasih Ulwan, dan (3) komparasi pemikiran keduanya dalam bidang pendidikan keluarga.
Penelitian ini menggunakan pendekatan kualitatif deskriptif. Pengumpulan data dilakukan dengan menggali sumber-sumber kepustakaan yang dilakukan dengan dokumentasi dan wawancara serta menggali data primer dan sekunder. Teknik analisis data dilakukan dengan lima tahap yaitu (1) Menentukan permasalahan, (2) Menyusun kerangka pemikiran, (3) Menyusun perangkat metodologi, (4) Analisis data, (5) Interpretasi data. Metode tersebut dimaksudkan dapat menganalisis seluruh pembahasan tentang pemikiran
Muhammad Thalib dan Abdullah Nasih Ulwan mengenai konsep pendidikan keluarga.
Hasil penelitian menunjukkan bahwa: (1) Pemikiran pendidikan keluarga Thalib dan Ulwan dilatarbelakangi dari manhaj yang sama yaitu tarbiyah namun realita situasi, kondisi, lokasi, dan waktu membuatnya berbeda dalam implementasi dan kontekstualisasinya. Kekuatan pemikiran Muhammad Thalib berusaha mengikuti alur jaman dan menciptakan metode pendidikan keluarga yang bersifat kekinian, sedang Ulwan masih tampak rigid dalam metode dan penerapannya. (2) Manhaj tarbiyah Thalib dan Ulwan mengarah pada konsep puritan teologis yang sekaligus mempunyai kontribusi besar terhadap pengembangan pendidikan keluarga di Indonesia, menjadi rujukan dalam berbagai kajian ilmiah dan diskusi akademik pendidikan keluarga.NIM. 1430016015 Hafidz2020-09-30T02:46:56Z2020-09-30T02:46:56Zhttp://digilib.uin-suka.ac.id/id/eprint/41119This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/411192020-09-30T02:46:56ZPANDANGAN MUHAMMAD RASYID RIDA TERHADAP NASRANI DALAM TAFSIR Al-MANARAl-Qur'an is the way of life for every Muslim who reads and
studies the meaning. Interpretation as a tool for understanding the
message is demanded to be able to answer the problems faced by its
readers. Amid fears of a clash between the West and Islam, as predicted
by Huntington and Ferguson's accusations that religion justifies
violence, efforts to build positive relations between Muslims and
Christians through a study of interpretations become urgent.
Considering that Tafsir al-Manar by Rasyid Rida is a modern
interpretation to provide new values and worthy of research. Rahman's
double movement hermeneutic approach is used to get the relevance of
its interpretation of the Indonesian context. With the interreligious
paradigm of the relationship between the tripolar typology and the four
theological models of Paul F. Knitter, Rida's views on Muslim and
Christian interactions can be classified.
Rida elaborated on an inclusive view that Christianity is Millah
Ibrahim, as seen from its monotheistic roots, which substantively
became the universal teachings of the Prophets. The difference between
Christianity and Islam lies not in the belief in the Oneness of God, but
the characteristics of the concept of the Oneness of God. Islam adheres
to absolute monotheism, whereas Christianity holds to monotheism in
the Trinity. Based on the universal principle of religion, the interaction
of Muslims and Christians in the time of the Holy Prophet became the
source of harmony between the two in the context of kalimatun sawa'.
The attitude of affection of some Christians towards Muslims and also
the hostility of some of them became evidence of the dynamic pattern of
interaction between the two peoples which can be objectively said that
the main factor of the conflict is not the religious identity, but worldly
orientation and fanaticism in political, economic and other powers.
This study reveals Rida's view on two Models of Fulfillment in
aspects of Christian theology and Mutualist Models in aspects of interaction with Christians. Theologically, Christian claims to bring
salvation, similar to the basic teachings of Islam (obedience) to the One
God and perfected through Islam brought by the Prophet Muhammad.
Rida's Mutualist view of Muslim-Christian interaction patterns
emphasizes that religious differences do not limit the spirit of unity
between the two believers to cooperate against problems and challenges.
Rida's Mutualist view in his interpretation of the context of bit}a>nah and
wila>yah on interfaith marriages so that they remain relevant in fostering
positive interactions to build peace and unity in Indonesia. Problems that
are no longer relevant to the nuances of life in Rida's era and Indonesia
are the mission of spreading religion, jizyah, and zimmah because the
modern state system guarantees freedom of religion, justice, equality and
establishes equal human rights based on nationality rather than religious
identity.NIM. 1430016003 Ahmad Hermawan2020-09-30T02:35:44Z2020-09-30T02:35:44Zhttp://digilib.uin-suka.ac.id/id/eprint/41117This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/411172020-09-30T02:35:44ZEKOTEOLOGI ISLAM
(STUDI KONSEP PELESTARIAN LINGKUNGAN
DALAM HADIS NABI SAW)Penduduk bumi saat ini mulai resah dengan keadaan
lingkungan yang sedang mengalami krisis. Fakta ini dapat dilihat
dan dirasakan dari seringnya terjadi bencana alam dan
pemanasan global. Krisis lingkungan terjadi disinyalir akibat dari
cara pandangan antroposentrisme. Paham yang menafikan hal
yang transenden dan beranggapan bahwa manusia merupakan
pusat segalanya, manusia bukan bagian dari lingkungan, serta
alam dianggap tak bernilai. Cara pandang dikotomis ini
membentuk perilaku destruktif terhadap lingkungan.
Pola hubungan dominasi antara alam dan manusia yang
merusak ini perlu dirubah atau dihilangkan dengan relasi yang
selaras agar terwujud kelestarian lingkungan, yaitu dengan
menghadirkan ajaran agama atau ekoteologi. Ekoteologi Islam
adalah teologi yang membahas konservasi lingkungan
berdasarkan ajaran agama Islam.
Penelitian ini bersifat kualitatif dalam bentuk library
research dengan metode tematik. Data penelitian ini dikumpulkan
melalui kajian teks hadis-hadis kutub at-tis’ah. Data-data yang
terkumpul diklasifikasikan sesuai dengan tema yang dibahas,
kemudian dikaji dengan pendekatan hermeneutic.
Penelitian ini menunjukan; pertama, dasar konservasi
lingkungan dalam hadis adalah: 1) konservasi lingkungan
merupakan misi kekhalifahan manusia. Khalifah bertanggung
jawab terhadap kelestarian lingkungan. 2) setiap makhluk
mempunyai nilai intrinstik yang kegunaannya tidak tergantung
atas kebermanfaatan untuk manusia. 3) Ketergantungan manusia
terhadap lingkungan. Manusia merupakan makhluk yang paling
besar terhadap lingkungan, oleh sebab itu sudah sewajarnya
manusia menjaga kelestariannya. Kedua, agama Islam merupakan
agama yang pro terhadap lingkungan, fakta ini dapat ditemukan
dalam hadis Nabi SAW mengenai pengelolaan lingkungan baik
secara teoritis maupun praktis. Ketiga, dari hadis-hadis konservasi
lingkungan ditemukan bahwa ada dua penyebab utama kerusakan
lingkungan, yaitu 1) boros dan 2) tidak perduli terhadap
kebersihan lingkungan. Oleh sebab itu, Islam memerintahkan
umatnya untuk berperilaku sederhana atau hemat dan menjaga
kebersihan lingkungan. Begitu penting kedua sikap ini dalam
mewujudkan kelestarian lingkungan, sehingga Nabi SAW
menyebutkan dalam hadisnya bahwa hemat dan kebersihan
merupakan bagian dari iman. Dengan demikian, terdapat garis
lurus antara keberimanan individu dengan perbuatan konservasi
lingkungan. atau dengan kata lain, perilaku manusia terhadap
lingkungan merupakan cerminan keberimanan seseorang. 3)
Ketaatan dan ketidakpatuhan manusia kepada Nabi SAW di
antaranya dapat dilihat dari interaksinya terhadap lingkungan.
Dalam konteks penelitian ini konservator lingkungan disebut
sebagai na>s}ir as-sunnah dan perusak lingkungan adalah
munkir as-sunnah.NIM. 1430012005 Ahmad Zumaro2020-09-28T05:55:38Z2020-09-28T05:55:38Zhttp://digilib.uin-suka.ac.id/id/eprint/41107This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/411072020-09-28T05:55:38ZTHE FORMATION OF TA’WIL IN THE EARLY FATIMID
CALIPHATE: AL-NU‘MĀN B. HAYYŪN AND
JA‘FAR B. MANSŪR ON PROPHETOLOGY IN
THE QUR’ANThe research aims at discussing ta’wīl and prophetology during the
early Fatimid Isma‘ili period. It focuses on two representative authors
who worked at the center of Fatimid power, al-Nu‘mān b. H{ayyūn and
Ja‘far b. Mans}ūr. As the topic of ta’wīl reflected the core identity of
Isma‘ili interpretation, the prophetology was the subject of intense
scholarly discourse, especially during the early formative period of
Isma‘ili power. This research thus focuses on three issues, namely: 1)
Why were the early Isma‘ili scholars interested in prophetology?; 2)
How do the texts of al-Nu‘ma>n b. H{ayyu>n and Ja‘far b. Mans}u>r reflect
the Isma‘ili doctrine on prophetology?; and 3) What characterize the
hermeneutical interpretations made by al-Nu‘ma>n b. H{ayyu>n and Ja‘far
b. Mans}u>r on prophets in the Qur’an?
The research employs the framework of analytical study by using Hans-
Georg Gadamer’s hermeneutics of understanding and Jorge Gracia’s
hermeneutics of historical, meaning, and implicative function of the
interpretation. At the same time the research also deals with the theory
of knowledge and power established by Michael Foucault to explore
the political dimension of Qur’an interpretation. Besides, the research
also uses the framework of analysis of Arnold J. Toynbee’s theory of
continuity and change and John O. Voll’s dramatic change hypothesis.
The research argues that firstly, the Isma‘ilis were, right from the start,
deeply invested in the issue of prophetology since it was highly
relevant to their basic ideology of cyclical hiero-history. Also,
prophetology also shaped the very foundation of Isma‘ili theology by
defending the authority of the imāms and the Qā’im as the last cycle of
the prophetic sequence.
Secondly, the early Fatimid Isma‘ili interpretation of the prophets
mentioned in the Qur’an, as reflected in the works of al-Nu‘mān and
Ja‘far, constituted an attempt to retrieve the past of the cyclical
narrative of history that was later adopted as part of Isma‘ili doctrine
and theology. Their symbolic interpretation of the number seven in the
grand cyclical history, the division of the world, in addition to certain
religious texts and rituals clearly reflected their emphasis on the role of
the imams as part of human fate that was determined by God’s words
and creations. On the other hand, the account of prophets in the Qur’an
was also employed as part of the Isma‘ili self-reflection towards their historical context reflected in the ima>ms’ struggle over authority. It
was also used in their criticism of their Sunnite and other Shia rivals
accused of erring in their over-reliance on exoteric interpretations of
the religious texts. However, both authors in question defended
different points of view on the issue of the esoteric and the exoteric.
Al-Nu‘mān emphasized that both dimensions complemented the
approach to understanding religious texts and symbols, while Ja‘far
seems to have emphasized more on the esoteric. Furthermore, both
authors had different points of view on the issue of the lawless state or
antinomianism. If al-Nu‘mān made a clear statement on the shari’ah
brought by Adam, Ja‘far had approved on the lawless state of the S{a>h}ib
al-Zamān, who is the Qā’im.
Thirdly, ta’wīl served as a mode of hermeneutical interpretation which
aimed at locating the authority of the imāms. Its manifestation was not
so clear in its methodological construction unless it was employed in
the symbolic interpretation placed at the basis of the esoteric and the
exoteric meaning in order to uphold the authority of the imāms. Thus,
the effort of interpretation was seen as an attempt to create knowledge
that defended the Isma‘ili claim for power. In this respect, the ta’wīl of
the prophets in the Qur’an became a discursive strategy for the early
Fatimid Isma‘ili scholars to formulate a new definition of religious and
political authority based on distinctive Isma‘ili doctrine and creeds.SRN. 1330016022 FEJRIAN YAZDAJIRD IWANEBEL2020-08-19T04:52:27Z2020-08-19T04:52:27Zhttp://digilib.uin-suka.ac.id/id/eprint/40424This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/404242020-08-19T04:52:27ZPLURALISME HUKUM DI INDONESIA:
INTERLEGALITY DALAM PERKAWINAN
MASYARAKAT ISLAM SASAKThis dissertation dealt with the legal pluralism of marriage law
in Indonesia, and is focused on the process of interlegality of the
Sasaknese community, who are living on the Lombok Island, West
Nusa Tenggara Province. The basic assumption in this dissertation is
that legal pluralism is a necessity in social life. In era of Nation State,
naturally the communities required or needed the state law. In contexts
of religious community, religous group are needed religious law, and in
social comunity live, the comunities requires the customary law. As part
of Indonesian society, Sasak peoples are submissive and obedient to
Indonesian law. In part of Islamic society, Sasak peoples are subjected
and obeyed by Islamic law, and as the part of Sasaknese people, they are
obedient to Sasak customary law.
Departing from the existence of the three laws in the contexts of
Sasaknese marriage, this research focuses on three main issues, first,
why does legal pluralism occur in the marriage of the Sasak Islamic
community? Second, how does the Sasaknese people implementation of
interlegality of marriage? Third, how does the judge of Religious Court
respond to the existence of customary and Islamic law in the Sasaknese
marriage? This research takes an integrative approach, which is a
combination of empirical approaches (law in action) and normative
approaches (law in books). The empirical juridical side is used to look at
the fact of interlegality of the Sasaknese marriage, and the normative
juridical side sees the response of the judge of Religious Court in
Lombok through his decision on several cases of Sasaknese marriage.
Therefore, strongly, this research used the socio-legal approach, which
not only looks at the practices of interlegality of Sasaknese marriage
from its legal normativity, but also looks at its sociological and
anthropological aspects.
In context of that statement, this research uses the theory of
interlegality and dialogue of interaction of law. In collecting data, this
study uses observation and interview techniques. Sources of research
data were obtained directly from the practices of Sasaknase marriage,
both the social and legal facts of marriage, explanation from the
Sasaknese about them marriage, and several decisions of the Religious
Courts in Lombok.
The Sasak Islamic community sees the legal pluralism of
marriage law is a reality of live. Sasak and Islamic marriage law merge
into one legal entity of the Sasak Islamic community. Likewise with the marriage law of the State, it has slowly begun to fuse into a unity with
the Sasak Islamic marriage in harmony in the legal interaction
wrapping. The mixing of the three laws in the Sasak Islamic
community's marriage resulted in legal interlegality. The important
reason for legal pluralism in the marriage of Sasak people is at least
triggered by the historical background (historical), socio-cultural of the
Sasak people (sociological), and Indonesian national law (juridical). In
the dialogical process of dialogical marriage law of the Sasak Islamic
community which struggles with legal interlegality, sometimes the three
legal norms assimilate, adapt, hybridize, or influence one another.
Seeing the existence of that legal pluralism, the Religious Court judge in
Lombok as a state representation respon the existence of Sasaknese
customary law and Islamic law in many various, sometimes through
legal exceptions, legal compartmentalization, legal dialogues reception,
or sometimes through legal reconciliation.NIM. 1530016014 Murdan2020-08-19T04:17:27Z2020-08-19T04:17:27Zhttp://digilib.uin-suka.ac.id/id/eprint/40414This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/404142020-08-19T04:17:27ZPERAN TATA KELOLA PEMERINTAHAN (GOVERNANCE) SERTA BAURAN KEBIJAKAN FISKAL DAN MONETER DALAM PERTUMBUHAN EKONOMI: STUDI DI NEGARA-NEGARA ANGGOTA ORGANISASI KERJASAMA ISLAM (OKI)Taking the governance quality as a variable initiating fiscal and monetary policy for economic growth into account, the study aims at evaluating the roles of its distribution using St. Louis model developed by Andersen and Jordan in 1968. Money supply (M) as monetary policy proxy is the independent variable while the government expenditure (G) and public debt (D) as fiscal proxies are the dependent ones. The governance index (INS) variable constitutes 6 indicators: 1) voice and accountability; 2) political stability and absence of violence/terrorism; 3) government effectiveness; 4) regulatory quality; 5) rule of law; 6) control of corruption.
Due to data-access practical problem, 46 nations out of 57 members of the organization were the samples within the 2005 to 2018 periods. Moderating panel data regression with 28 equations was used to analyze. Population and investment were the control variable.
The study shows that fiscal policy (the government expenditure) and monetary policy (the money supply) influenced the economic growth significantly. Public debt, however, influenced negatively to the OIC members‟ economic growth while the governance gave positive influence significantly. It proved the significance of governance quality in recent economic growth.
Governance was unable to act as an effective moderator to the policy, but it worked directly influencing the economic growth of OIC members. The governance index worked more effectively moderating any economic variable, which is basically the people‟s economic activities.NIM: 1430316009 MUHAMMAD GHAFUR WIBOWO2020-08-19T04:05:38Z2020-08-19T04:05:38Zhttp://digilib.uin-suka.ac.id/id/eprint/40411This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/404112020-08-19T04:05:38ZDI BAWAH PANJI ESTERGON:
HUBUNGAN KEKHALIFAHAN TURKI
UTSMANI DENGAN KESULTANAN
DEMAK PADA ABAD XV-XVI MLacking comprehensive studies by historians on Ottoman Caliphate-Demak Empire relations from 15th to 16th centuries AD underlies this dissertation. The relations, in fact, were of importance for spreading Islam throughout Nusantara. This research discusses why the Ottoman developed the relationships and explains the pattern and the form of them. In addition to the empire, an Islam-spreading epicenter, as a system of power, it also studies their global relations to hinder European’s colonialism upon Indonesia.
This history research aims at constructing Turkish Ottoman-Demak Empire relations systematically and objectively. A historical method with its procedures – beginning from heuristic, then source-criticizing, then relevant-source-verifying – was used to obtain valid historical facts. A process of analysis and interpretation on historical facts was conducted before commencing the last step, historiography. Political approach particularly the paradigm theory of Power Legitimation of Max Weber (1864-1920) and theory of Power Relation of Michel Foucault (1926-1984) was employed. Max Weber claimed that a legitimate leader must have, among other things, traditional and charismatic legitimations. Besides descending from Majapahit Kingdom and charismatic leadership from ulama, Demak Empire built a relation with Turkish Ottoman to strengthen its legitimation both politically and economically in Java and Nusantara. Foucault suggests that authority is not a matter of institution or structure or power owned by certain party. It is not a kind of domination mechanism over others, either. Instead, authority is a relation
with freedom and many options to choose. Turkish Ottoman-Demak relations were an equal cooperation to strengthen each other and not to dominate one over the other. The Turkish Ottoman became a strategic factor for Demak Empire to support its politics and economics power to be equals to those of empires throughout Islamic world.
Many historical facts were discovered in this study. The relationship between the two was strong enough to back up Islam missionary, trade, and politics. The two and other Islam empires in Nusantara hand in hand fought against colonialism, trade exploitation, and Christianity brought by Portuguese.NIM. 1430017007 Kasori2020-08-19T03:50:34Z2020-08-19T03:50:34Zhttp://digilib.uin-suka.ac.id/id/eprint/40406This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/404062020-08-19T03:50:34ZEKOTEOLOGI ISLAM
(STUDI KONSEP PELESTARIAN LINGKUNGAN
DALAM HADIS NABI SAW)Increasingly environmental crises certainly bring unrest to
most of the population on this earth, proven by the frequent
occurrence of natural disasters and global warming. These crises
have occurred assumed as a result of anthropocentrism views that
deny the transcendent things and assume humans are the center of
everything, humans are not part of the environment, and nature is
considered worthless. This dichotomous perspective forms
destructive behavior towards the environment.
This destructive pattern of predominant relationship between
nature and humans needs to be changed or eliminated by
harmonious relations in order to create environmental
sustainability, i.e., by presenting religious or ecoteological
teachings. Islamic ecoteology is a theology that discusses
environmental conservation based on the teachings of Islam.
This library-qualitative research uses a thematic method. The
research data are collected through a study of the text of kutub attis’ah
traditions. The data are then classified according to the
themes discussed, followed by reviewing them with the
hermeneutic approach.
This research shows two main findings. First, the basis of
environmental conservation in the Hadith includes 1)
environmental conservation is the mission of the Caliphate of
Man. The caliph is responsible for environmental sustainability;
2) every creature has an intrinsic value whose usefulness does not
depend on its usefulness to humans. 3) Human’s dependency on
the environment. Human’s dependency on the environment is the
greatest one compared to another creatures. Thus, human should
maintain the environment sustainability. the Second, Islam is a
religion that is pro-environment; this fact can be found in the
hadith of the Prophet SAW regarding environmental management
both theoretically and practically. Third, from the traditions of
environmental conservation it is found that there are two main
causes of environmental damage, i.e., 1) being wasteful, 2) not
having care about environmental cleanliness. Therefore, Islam
commands its people to behave simply or sparingly and maintain
environmental cleanliness. These two attitudes are greatly
important in realizing environmental sustainability; thus, the
Prophet SAW mentioned in his hadith that saving and cleanliness
are part of faith. Subsequently, there is a straight line between
individual’s faith and environmental conservation or, in other
xv
words, human behavior towards the environment is a reflection of
one’s faith. Human obedience and disobedience to the Prophet
SAW among others can be seen from his interaction with the
environment. In the context of this study, environmental
conservators are referred to as nasir as-sunnah and environmental
destroyers are named munkir as-sunnah.NIM. 1430012005 Ahmad Zumaro2020-07-27T02:57:15Z2020-08-22T07:36:23Zhttp://digilib.uin-suka.ac.id/id/eprint/39838This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/398382020-07-27T02:57:15ZDI BAWAH PANJI ESTERGON:
HUBUNGAN KEKHALIFAHAN TURKI
UTSMANI DENGAN KESULTANAN
DEMAK PADA ABAD XV-XVI MLacking comprehensive studies by historians on Ottoman Caliphate-Demak Empire relations from 15th to 16th centuries AD underlies this dissertation. The relations, in fact, were of importance for spreading Islam throughout Nusantara. This research discusses why the Ottoman developed the relationships and explains the pattern and the form of them. In addition to the empire, an Islam-spreading epicenter, as a system of power, it also studies their global relations to hinder European’s colonialism upon Indonesia.
This history research aims at constructing Turkish Ottoman-Demak Empire relations systematically and objectively. A historical method with its procedures – beginning from heuristic, then source-criticizing, then relevant-source-verifying – was used to obtain valid historical facts. A process of analysis and interpretation on historical facts was conducted before commencing the last step, historiography. Political approach particularly the paradigm theory of Power Legitimation of Max Weber (1864-1920) and theory of Power Relation of Michel Foucault (1926-1984) was employed. Max Weber claimed that a legitimate leader must have, among other things, traditional and charismatic legitimations. Besides descending from Majapahit Kingdom and charismatic leadership from ulama, Demak Empire built a relation with Turkish Ottoman to strengthen its legitimation both politically and economically in Java and Nusantara. Foucault suggests that authority is not a matter of institution or structure or power owned by certain party. It is not a kind of domination mechanism over others, either. Instead, authority is a relation
with freedom and many options to choose. Turkish Ottoman-Demak relations were an equal cooperation to strengthen each other and not to dominate one over the other. The Turkish Ottoman became a strategic factor for Demak Empire to support its politics and economics power to be equals to those of empires throughout Islamic world.
Many historical facts were discovered in this study. The relationship between the two was strong enough to back up Islam missionary, trade, and politics. The two and other Islam empires in Nusantara hand in hand fought against colonialism, trade exploitation, and Christianity brought by Portuguese.NIM. 1430017007 Kasori2020-07-03T03:06:13Z2020-07-03T03:06:13Zhttp://digilib.uin-suka.ac.id/id/eprint/39628This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/396282020-07-03T03:06:13ZTHE ENVIRONMENTAL, SOCIAL, AND GOVERNANCE
(ESG) CRITERIA AND ITS IMPACT ON THE PORTFOLIO
PERFORMANCEIslamic investment and ESG are two alternatives for investors that
can be selected either as substitutive or by combining both markets.
The objectives of this study are: 1) to comprehensively explore and
examine the impact of double screening (Islamic ESG screening) on
portfolio performance; 2) to comprehensively explore and examine
the relationship between ESG and Islamic Screening with default
probability; and 3) to explore the impacts of systemic risk, size, book
to market value, profitability, investment, and momentum on Islamic
ESG, ESG, and Islamic portfolios, and to identify if there is any
difference in character among the three. This study uses a selfcomposed
portfolio from 2011-2018 based on the Fama and French
Six Factor Models. From the portfolio, the arithmetic means of
excess return and Merton Model were then employed. For further
understanding of the characteristics of the Islamic and ESG
portfolios, the six factors that are implemented in the Fama and
French Model were utilized. From the statistical testing, this study
revealed that there is no difference in portfolio return between the
Islamic portfolio and the ESG portfolio, the Islamic ESG portfolio
and the Islamic portfolio, or the Islamic ESG portfolio and the ESG
portfolio. In addition, from the analysis, this study found that the
Islamic ESG portfolio in Indonesia and Malaysia has lower default
probability compared to the Islamic and ESG portfolios. For the
performance determinant, this study empirically evidenced that,
overall, for all portfolios, namely Islamic, ESG, and Islamic ESG
portfolio, MRP, SMB, and HML are the most powerful variables in
terms of impact on portfolio return. The study also observed that the
Islamic ESG portfolio provides better performance compared to the
Islamic and ESG portfolios, both in Indonesia and Malaysia. This
was indicated by the relationship of each variable, namely MRP,
SMB, HML, RMW, CMA, and UMD. These findings suggest that
investors can consider investing in both markets, or even combining
the two markets, in their portfolio. For the policymakers, it provides
reasoning for establishing an Islamic ESG Index consisting of
Islamic ESG firms.NIM. 17300016063 ABDUL QOYUM, SEI, M.Sc.Fin2020-05-05T05:46:43Z2020-05-05T05:46:43Zhttp://digilib.uin-suka.ac.id/id/eprint/39203This item is in the repository with the URL: http://digilib.uin-suka.ac.id/id/eprint/392032020-05-05T05:46:43ZETIKA ISLAM DAN
PRODUKTIVITAS MENULIS PUSTAKAWAN PADA PERGURUAN TINGGI KEAGAMAAN ISLAM NEGERIThe theme of the study is the role of Islamic ethics and the librarians’ productivity in papers-writing. The research aims at discovering papers-writing problems faced by librarians, and finding out the role of Islamic ethics in their writing productivity. This qualitative study with phenomenology approach collects data through interview, observation and documentation. Informants, who are librarians, were taken up from two categories – unproductive and productive. While the unproductive do not have papers published by their names, productive librarians have articles published in journals and or regional, national or international media and indexed by google scholar. The results show that unproductive librarians encounter several conceptual, cultural and structural problems involving misperception toward Islamic ethics concept. They confine in old librarian paradigm, and have inadequate theoretical insight. In addition, beside the week cultural and structural supports, a good skill on writing methodology is not in their hands yet. Another point that can be drawn is that Islamic ethics plays its role as norms, motivator, and solution for writing problems. The study contributes to science in librarian’s writing problem discovery that can be the platform for further experiments.NIM. 1530016024 Wiji Suwarno