Hablum Minannas Research Articles

MAKNA SAKINAH DALAM SURAT AL-RUM AYAT 21 MENURUT M. QURAISY SYIHAB DALAM TAFSIR AL-MISHBAH DAN RELEVANSINYA DENGAN TUJUAN PERKAWINAN DALAM KOMPILASI HUKUM ISLAM

That the Qur’an as a holy book, is believed to be eternal, universal and true. The Qur’an is the main source of Islamic teachings and a way of life for every Muslim. The Qur’an not only contains instructions about the relationship between humans and God, but also regulates human relations with each other (hablum min Allah wa hablum min an-nas), as well as humans with the natural surroundings. Among the issues related to hablum min an-nas discussed in the Qur’an is happiness in marriage as revealed in Surah Al-Rum Verse 21. Happiness in marriage will be expressed through the thoughts of M. Quraish Shihab through the book Tafsir al-Mishbah to reveal the legal aspects. The research was conducted using a library or normative method. While the research data uses secondary data consisting of primary legal materials from the Tafsir al-Misbah book, secondary legal materials such as the Compilation of Islamic Law, and tertiary materials such as dictionaries. Rum verse 21 according to M. Quraish Shihab. The results of this study indicate that in the view of M. Quraish Shihab the word sakinah means calm that is preceded by dynamic turmoil. The expression of sakinah by using the sentence “litaskunu ilaiha” shows the purpose of realizing the tendency to calm down between husband and wife. In the interpretation of al-Mishbah, it shows that there is a tendency that the litaskunu sentence in Surah Al-Rum Verse 21 uses lam ta’lil which contains a tendency or purpose. Applicatively lam ta’lil in the word litaskunu in surah al-Rum verse 21, contains dalalah (guidance) ibarah whose meaning is easy to understand from the text, namely so that there is a tendency to calm down. Thus, in the meaning of sakinah in Surah Al-Rum verse 21, it is found that the tendency of sakinah in a partner must be used as the goal of acting in marriage. This research has relevance to the purpose of marriage in the compilation of Islamic law, as stated in article three of the Compilation of Islamic Law

Dzikir Of The Book Of Al-Barzanji As Therapy Social Awareness (Analysis Of The Functions Of Islamic Guidance And Counseling)

<p><span>Today, the social needs of today's teenage generation need to be addressed responsively. The accelerating civilization of technology can be an opportunity and a deep concern both in terms of activity and social aspects. The tendency of today's generation of teenagers dissolves with their respective worlds and makes individuals less concerned with their environment and what happens to others. Dzikir activities carried out by teenagers in Bengkulu can be adopted as an effort to maintain balance between Hablum minallah and Hablum minannas. The purpose of this study reveals the elements that become content in social sensitivity through the application of dzikir activities from the book of Al-Barzanji. This study uses a design of types of symbolic interactionism, namely researchers interpret interactions between individuals and symbols that appear to be, language, rhythm-words, word suppression, posture, gestures, mimicry of interactions that occur in dzikir activities. The results showed that dzikir activities in the book of Al Barzanji can be a method of islamic guidance and counseling in the social field because it upholds the principles of activeness, dynamism and collaborative.</span></p>

The Practice of Buying and Selling During Friday Prayer in Mandailing District Natal: A Study With A Maqashid Al-Syari'ah Approach

Islam, as a complete religion, regulates all human life. It regulates vertical ritual worship to Allah Almighty and regulates horizontal worship, namely the relationship between humans, so balance is needed in life. Humans as social creatures created by Allah need each other and cannot be separated from muamalah affairs such as buying and selling to fulfill their needs. Buying and selling is also a daily activity for everyone to meet the needs of their lives. Everyone who does buying and selling must know the law of buying and selling so that no one is harmed, especially the practice of buying and selling when Friday prayer are performed. Thus, the practice works under the provisions of Islamic law. Hablum minannas in the practice of muamalah towards fellow human beings must be in line with hablum minallah based on the guidance of Islamic law. Broadly speaking, Islamic law itself is divided into two; worship and muamalah. Muamalah is the rules (laws) of Allah Swt, intended to regulate human life in worldly affairs of a social nature. In this discussion, the author will explain the law of buying and selling during Friday prayer in Mandailing Natal Regency: a study with a maqashid al-syari'ah approach. This research is descriptive-analytical with the field study research through a normative, empirical approach. The results of this study is that the law of buying and selling that reaches the degree of urgency during Friday prayer is permissible with the aim of more significant benefit, namely protecting the soul (hifdzun an-Nafs) and (hifdzun al-Aql). This law applies in buying and selling medical drugs at pharmacies, hospitals, and other vital objects.

Competence of Social Attitudes at Madrasah Ibtidaiyah: A Science Learning Model Based on Social Intelligence from an Islamic Perspective

The destruction of natural and human resources is caused by an imbalance between good relations with Allah SWT (vertical) and between humans (horizontally). The Islamic perspective of social intelligence bridges the imbalance of two dimensions that are related well according to Islam (Hablum Minannas and Hablum Minallah). This study aimed to analyze the need for an integrated science learning process with social intelligence from an Islamic perspective. The research approach used is qualitative with a needs analysis. This study involved 8 teachers spread across MI Thoriqun Najah and MI Nurul Huda Kapongan Situbondo. Data was collected through literature study, interviews, and documentation. The results of the study stated that 1) the teacher's desire to integrate science learning and social intelligence with an Islamic perspective, 2) There are ten basic competencies which are derived from the core competencies of social attitudes (KI-2), which can be integrated into science learning based on social intelligence from an Islamic perspective. This depends on the creativity of the teacher in seeking innovative learning, 3) The most effective method used for learning science-based on social intelligence from an Islamic perspective is the group and demonstration model, 4) Relevant scoring systems can be used for assessment in the social intelligence-based science learning process. Islamic perspective, namely non-test with questionnaires, performance appraisal observations, and portfolios.

NILAI-NILAI RELIGIUS ISLAM DALAM ANTOLOGI CERPEN �CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN)� KARYA LIA HIMMATUL ULYA

Literary works, especially short stories, are one of the teaching tools to develop the soul, humanize humans, and increase literary appreciation in depth and love, coloring short stories as a form of manifestation of life. As a form of literary work, the short story also tells about various human lives and their interactions with the environment and each other. One of the literary works in the form of short stories that really builds the soul and character of Indonesian children, one of which is a short story entitled "CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN)'' by Lia Himmatul Ulya. This short story genre is very different from other short stories. The author is very good at presenting the contents of this short story so that it is neat and touching when read. This short story also presents religious values related to God and between humans themselves. This anthology of short stories in addition to providing entertainment also instills religious values with familiar language so that it can be easily understood and implemented by readers in everyday life.The general purpose of this study is to examine Islamic religious values in the short story CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN) by Lia Himmatul Ulya, which is sourced from the Qur'an and Al-Hadith. The specific objectives of this study are (1) to obtain an objective description of religious values in relation to God (vertical) and (2) to obtain an objective description of religious values in relation to fellow human beings (horizontally). This study uses a qualitative approach, with the characteristics of (1) using a natural setting as a direct data source and as the main instrument, (2) descriptive, (3) paying more attention to the process than the result, (4) analyzing the data inductively and meaning. . This research is classified into descriptive qualitative research. The data in this study are the religious values of the short story text CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN).Based on the results of this descriptive research, it was found that the Islamic religious values contained in the short story CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN) include "Hablum minallah and Hablum minan-nas". In relation to God, seven religious values are found, namely: (1) the value of faith (2) the value of endeavor, (3) the value of tawakkal, (4) the value of patience, (5) the value of guidance, (6) the value of monotheism, (7 ) God's help, while in relation to fellow human beings three religious values are found, namely: (1) mutual help among human beings, (2) mutual respect and respect for fellow human beings, (3) tolerance between religious communities. From some of the religious values presented by the author in this short story, he voiced the concept of Islamic Aqeedah which can be used as a good role model for readers. Because the contents of this short story include many religious teachings sourced from the Qur'an and Al-Hadith. And from here also the author emphasizes the importance of human relationships with God and human relationships with fellow human beings.

Pendidikan Inter-Religius Perspektif Al-Qur’an

The conclusion of this research is that inter-religious education is education that encourages all students to have an intellectual, moral, achievement and noble personality with humanity and togetherness oriented to develop the principles of democracy, equality and justice in social life. Students are required to know the background of each religion and not see it from just one perspective, but also through the perspectives of others to avoid excessive fanaticism in religion that can be a trigger for conflict so far. The above definition is based on Inter-Religious values ​​in the Qur'an, namely: musyawarah (Surah Ali Imron/3: 159), al-musawah (Surah An-Nisa/4: 58), al-‘adl (Surah al-Maidah/5: 8, Surah al-Nahl/16: 90), al-ta’aruf (Surah al-Hujarat / 49: 13), al-ta’awun (Surah al-Maidah/5: 2 ), hablum min an-nas (QS. an-Nisa/4: 36), tasamuh (Surah al-Baqoroh/2: 256, Surah Yunus/10: 99, Surah Al-Maidah/5: 48) and rahmatan lil ‘alamin (QS Al-Anbiya / 21: 107). There are at least two things that are needed in the construction of Inter-Religious Education in schools, namely; dialogue by placing each of the religions that are in an equal position. And next is to develop an attitude of tolerance to provide opportunities for each religion to understand each other

MODERNIS VERSUS TRADISIONALIS DALAM PEMENUHAN KEBUTUHAN HIDUP: STUDI AYAT-AYAT TENTANG PRILAKU EKONOMI

Al-Qur'an, which is believed to be the word of Allah Most High, does not only regulate the way humans relate to God (hablum minallah) but also the human-human relationship (hablum minannas). The norms offered by the Koran in hablum minannas cover various aspects, including the economy. Economic values in the Koran are arranged in such a way so as not to cause social imbalances and gaps. Economic values in modern theory are seen from three aspects, namely reward, work ethic, and consumption. To determine the criteria for a developed economy, it is seen from these three aspects. In the Koran, these three aspects are emphasized for the attainment of prosperity and benefit so that the economic values described in the Koran are economies that are very relevant to be applied today.

PENDIDIKAN KARAKTER SECARA KOMPREHENSIF; SEBUAH KENISCAYAAN

The revolution in information, communication and transportation technology has made this world without borders. Globalization provides extraordinary opportunities and facilities for anyone who is willing and able to take advantage of them. However, globalization does not only have positive but also negative impacts. Competition, integration and collaboration are the positive impacts of globalization. But on the other hand, the birth of the instant generation (the present generation, now, can immediately enjoy desires without a process of struggle and hard work), moral decadence, consumerism and even permissiveness are some of the negative impacts of globalization (Jamal Maruf Asmani, 20212). Globalization has penetrated all corners of the world even though remote areas, into homes, hit moral and religious defenses, no matter how hard they are maintained. Television, internet, newspapers, cellphones are information and communication media that run rapidly, cross the boundaries of time and space, roll up traditional barriers that have been held tightly, and morality becomes loose. Things that were once considered taboo are now becoming mediocre. How to dress, interact with the opposite sex, enjoy entertainment in special places have become a trend in the modern world that is difficult to overcome, many people are lulled by fulfilling all their desires (Jamal Maruf Asmani, 20212). The character of the nation's children has changed to become fragile, easy to hit by the waves, fall into a tiring cultural trend and do not think about the consequences. Moral principles, national culture and struggle are weakened or even lost from their characteristics. Social phenomena that have occurred lately are evidence that our students are in a period of confusion and confusion about the direction of life. Data and facts from various survey agencies and relevant official government agencies have shown alarming evidence of student behavior deviations. Moving on from this reality, it appears that moral decadence among teenagers has become a dangerous mass phenomenon. Many factors cause this to happen, including the inclusion of minimal religious values ​​in both the family and school environment and the "uswah" crisis (exemplary) from parents or teachers. Meanwhile, at the same time, permissive (all-permissible) and hedonistic (glorifying worldly pleasures) culture engulf the younger generation from all sides of life. If we look at the Hadith of Rasulullah SAW, the answer to all these deviations is a moral crisis (Islamic character). Prophet SAW. said: "Surely I was sent by Allah to perfect morals". (HR. Ahmad). If someone believes and does good deeds and has good morals, then he is safe in this world and the hereafter. Because, he is good at maintaining his relationship with Allah SWT through worship (hablum minallah) and is also able to harmonize relationships with fellow humans and the natural surroundings (hablum minan nas and hablum minal 'alam)

Finding The New Concept Of Social Justice Farm Income in Indonesia

This research aims to construct the farm income concept by considering the value of justice both social and religious. The research was conducted based on Islamic Paradigm using Kuntowijoyo’s Theory of Islamic Prophetic Social in understanding the social reality of sugar cane farmer. This research is a qualitative research method of analyzing Islamic prophetic social theory through the pillars of humanization, liberation, and transcendence. As the results of the sugar cane farmer, the study found spiritual values. The values are honesty, belief, Hablum minallah, and Hablum minannas. They are used in the formulations of justice peasants' profits by incorporating elements of Social Justice Value in to Net Farm Income formulation. This research ultimately proposes the new formulation and contributes to developing sharia agricultural accounting practices for making policies on agricultural accounting standards.

The Motivation of Kang Jalal Keeping on Sufistic Thoughts

The aims of this study is to find out the motivation of kang jalal keeping on sufistic thoughts. This study used qualitative research method. The result in this study shows that Kang Jalal's motivation to pursue Sufism was influenced by several factors: Psychological factors, preaching with Sufistic thinking; Sufistic ulama thought factor, Jalal likes to read Sufism literature; inter-school pro-counter factors, Jalal being neutral in thinking about differences between schools; the factor of spiritual crisis in modern society, it requires living comprehension, both vertically and horizontally, hablum minallah, hablum minannas and even hablum minal kauni perfectly.

Strategi Toko Tradisional Kawan Kita dalam Meningkatkan Kualitas Layanan Penjualan: Perspektif Etika Bisnis Islam

Kawan Kita traditional shop apply several strategies to improve service quality of sales by providing training, education, assessment and communication pattern in the Islamic business ethics perspective. This research is a qualitative research with a descriptive approach that aims to describe strategies in improving service quality and Islamic business ethics perspective. Based on the results of the research, the strategies in improving the service quality in the Islamic business ethics perspective applied in Kawan Kita traditional shop are: human resource management is run well, based on Qur'an and Hadith. Among them is by providing training on Islamic business ethics, evaluating employees, approaching employees directly (hablum minannas), and communicating well and correctly according to Islamic law.

The Changes of House’s Spatial Caused by The User’s Religiosity in Pondok Indah Housing Estate Semarang

Indonesia is a country with a majority Muslim population, which has been increasing its population every year. The increase in population is also accompanied by an increase in the need for residential houses. Residential houses that are now being developed are mostly located in a housing estate created by developers with the same physical form. This causes many phenomena to change the shape and spatial changes of the house due to the needs of different residents. One of those needs, is the need for religiosity to obey the teachings of religion. The example of places that experience the phenomenon of the change are Pondok Indah Housing Estate Semarang. Pondok Indah is a housing estate that has established for a long time and has undergone many changes in its houses. This research seeks to see how spatial changes occurs in Pondok Indah housing estate and how religiosity plays a role in these changes. Religiosity refers to the values of Muslim society based on the conception of Hablum Minallah, hablum minannas wa hablum minal ‘Alamien which means an islamic harmony of relations between humans and Allah, with each other, and with their natural environment. The retrieval of research data is done by interview and observation methods. In the changes in the spatial of houses in Pondok Indah Semarang housing estate there is an influence of religiosity on several aspects, including zoning, space, circulation, and spatial organization. These changes intentionally or not, have led to houses that are in accordance with the concepts of Islamic practice, namely Hablum Minallah, Hablum Minannas, and Hablum Minal ‘Alamin. The concept of Hablum Minallah's practice influences the changes in organizational and spatial aspects, Hablum Minannas influences the changes in zoning and spatial aspects, and Hablum Minal Alamin influences the change in aspects of circulation.

Hadis Rasulullah Seputar Komunikasi Antarbudaya

This paper intends to find out the hadiths about intercultural communication. Intercultural communication in essence can create harmony and togetherness. Besides that, they can also understand the differences between individuals. This also often happens in Indonesia, because Indonesia is a country that has a variety of cultures. And this difference must be supported, maintained and preserved. In addition, in essence, intercultural communication contains an intercultural dimension. In other words, the existence of intercultural communication has had a positive impact to make it easier to socialize and minimize misunderstandings. Communication is not only the knowledge learned in lecture classes. Even communication itself has actually been taught by the Creator, Allah SWT, through the Qur'an about how important communication is for humanity, especially Muslims. Lexically communication is the sending and receiving of messages or news between two or more people. So the message in question can be understood. Communication influences changes in behavior, ways of life, and values. Inter-cultural communication in an Islamic perspective is based on several emphases: 1. Religious: Habluminallah (Human-Allah relationship), 2. Social Value: Hablum Minannas (Human-Human Relations). So here Islam encourages its people so that religion does not always prioritize aspects of worship, but Islam also advocates social worship, such as paying attention to the fate of weak people.

PEMIKIRAN PENDIDIKAN ISLAM PADA ERA KONTEMPORER

This paper discusses the development of contemporary Islamic education by describing the thoughts of Abdurrahman Mas'ud, Hasan Langgulung, and Abdul Munir Mulkhan. Abdurrahman Mas'ud offers the humanistic and religious format of nondikotomic education, which connects human beings with their God (Hablum Minallah) and between human and human (Hablum Minannas). The purpose of education according to him is to prepare life in the world and the hereafter. Hasan Langgulung offers an idea of the principles of Islamic education. According to him, education can be viewed from two points of view. First, from the perspective of society, that education is a process of cultural inheritance, from the old generation to the younger generation, so that the community can maintain its personality with the basis of Islamic values. Second, from individual perspective, education means the development effort of individual potentials to be actualized concretely so that the results can be beneficial to individuals and society. Langgulung educational thinking is based on the perspective of psychology, education is needed to meet and maintain the sustainability of human life. While Abdul Munir Mulkhan's educational thought is more influenced by a sociological perspective critically. In general, education only prioritizes aspects of intelligence (cognition) and skills (psychomotor), thus ignoring the aspects of personality (emotional). Therefore, he argues, spiritual reasoning is the solution to the philosophical problems of education because the personality or consciousness of manners will increase religiosity (spiritual intelligence) as the base of creative consciousness. According to Mulkhan, education is the right of human beings in maintaining humanitarian agreements so that in their life will realize the awareness of pluralism in the society.

PEMIKIRAN PENDIDIKAN ISLAM ABDURRAHMAN MAS’UD

This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.

DAKWAH DAN MASALAH KONTEMPORER

In the science and technology currently, also the success development have penetrated all aspects of the field of life, it is not only bringing the convenience and happiness, but also to new behaviors and issues. There are many issues that long time ago was never known, never imagined; now they are true. this reality is meant by contemporary issues. During this time the theme and scope of da'wah only revolves around the problems of hablum minallah (vertical relationship), or in akhhrawi problem; Syahadat, prayer, fasting, hajj and other religious ritual themes. While the theme of other Islamic da'wah, namely hablum minannas (horizontal relationship) is not much touched on, when in fact the scope or theme of da'wah is very broad. Issues of the ummah's interests are part of the themes of Islamic da'wah, such as democracy, the problem of increasing the resources of the ummah, the problem of economic improvement, work ethic and others. They are rarely alluded in the subject of da'wah material so that da'wah seems not to stand on the earth but in the air.

DAKWAH DAN MASALAH KONTEMPORER

In the science and technology currently, also the success development have penetrated all aspects of the field of life, it is not only bringing the convenience and happiness, but also to new behaviors and issues. There are many issues that long time ago was never known, never imagined; now they are true. this reality is meant by contemporary issues. During this time the theme and scope of da'wah only revolves around the problems of hablum minallah (vertical relationship), or in akhhrawi problem; Syahadat, prayer, fasting, hajj and other religious ritual themes. While the theme of other Islamic da'wah, namely hablum minannas (horizontal relationship) is not much touched on, when in fact the scope or theme of da'wah is very broad. Issues of the ummah's interests are part of the themes of Islamic da'wah, such as democracy, the problem of increasing the resources of the ummah, the problem of economic improvement, work ethic and others. They are rarely alluded in the subject of da'wah material so that da'wah seems not to stand on the earth but in the air.

Pemikiran Pendidikan Islam Abdurrahman Mas’ud

This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'udseems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects.

Pemikiran Pendidikan Islam Abdurrahman Mas’ud

This paper will examine the thoughts of Abdurrahman Mas'ud on Nondikotomik Educational Format (Humanism Religious as Paradigm of Islamic Education). Mas'ud argues, there is no separation between religious science and general science. Mas'ud seems to want to compromise the general assumption between Western education which is more concerned with the knowledge aspect with Eastern education emphasizing more on the Religious aspect. The educational goal according to Abdurrahman Mas'ud is the connection between man and his God (Hablum Minallah) and between man and man (Hablum Minannas). Ultimately, education aims to enable students to become human beings, which is perfect in the eyes of human civilization and perfect in the standard of religion. Furthermore, Mas'ud is in line with the concept of religious humanism that is applied in Islamic education by emphasizing on the aspects of teachers, aspects of methods, aspects of pupils, material aspects, and evaluation aspects

The Elements of Halal, Hisbah and Integrity in the Islamic-Based Development Institutions

This article aims to examine the elements of halal, hisbah and integrity to be practiced in the management of Islamic-based development institutions. In general, Islamic-based development institutions in Malaysia play an important role in driving the development towards progress at the same time elevating the status of Islam. To realize this intention efficiently, one of the aspects seen to be significant to be empowered is by integrating the elements of halal, hisbah and integrity in their management. This is because all three elements encompass the ties of hablum minallah (relationship with Allah SWT) and also hablum minannas (relationship among people and the universe) also fulfil the life requirements of humans spiritually and physically. These elements were also stressed by Rasulullah SAW to be practiced in every human movement and action. The question is, what are the basic concepts of halal, hisbah and integrity stressed in Islam? How can these three elements be integrated in the context of the management of Islamicbased development institutions? This article generally plans to answer the questions put forth. It is carried out based on the document’s data resource. It is analyzed using the content analysis method. The study analysis concludes the realization of the elements of halal, hisbah and integrity in Islamic-based development institutions’ management that can elevate the image of Islam simultaneously able to elevate the status of the institution encompassing all aspects.