Pious People Research Articles

TAWAASUL DAN WASILAH

Tawassul with our good deeds and good deeds is allowed according to the agreement of the scholars'. Likewise tawassul to the Prophet s.a.w. also allowed according to the arguments above. There is no doubt that the prophet Muhammad SAW has a noble position with Allah SWT, so there is nothing wrong if we rely on Allah's most beloved lover, and so do pious people.

The Urgency of Science to Islam in the Perspective of Tarbawi Hadith

Talking about science itself actually cannot be separated from the discussion about religion. This can be seen from the many commands in the Qur'an and the hadith of the prophet that explain the importance of seeking knowledge. But on the other hand, there are still people who think that religion and knowledge are two things that go in different directions. Therefore, this study aims to observe more deeply related to the urgency of science towards religion from the perspective of tarbawi hadith. The method used in this research is a literature study. As a result, in the Qur'an and Hadith itself, many arguments are found that discuss the importance of these two things. Meanwhile, to choose which one needs to be studied first, it can be seen from its usefulness. The criteria for useful knowledge is when the knowledge learned by a servant can get him closer to Allah SWT. It is a form of devotion of a servant to his God because basically, the more knowledgeable a person is, the more his piety should increase as well. For this reason, the actualization of faith is ubudiyah, one of which is seeking knowledge where the result is in the form of piety, which then can be used as a locomotive for knowledge to develop inside a muttaqin (pious people).

К вопросу о «теологии» обитателей Хирбет-Кейафы

The excavations at the site of Khirbet Qeiyafa, the results of which have been published in recent years, shed new light on the formation of Judah’s state structure and the united Kingdom of Israel under David (or perhaps even a miniempire) as a whole. The artifacts found here testify to a powerful and well-organized state structure formed during the time of King David, with all the basic attributes inherent in it, as the Bible tells us. The author of the article pays special attention to the interpretation of the name ’Išba‘al (literally “man of Ba‘al”; alternative vocalization and interpretation: ’Ašba‘al, i.e., “Ba‘al gave”), attested in one inscription written from right to left in Canaanite script on a ceramic shard from a vessel from Khirbet Qeiyafa (the turn of the 11–10th centuries BCE), in a broad theological context. The author admits that in theophoric Judahite and Israelite names attested both in the Bible and in epigraphy — including the inscription from Khirbet Qeiyafa — of the period of Judges and the united Kingdom of Israel (at least under Saul and David) the component Ba‘al, literally “Lord,” was used to refer to the God of Israel, not to a Semitic pagan deity. It also implicitly suggests that already at the dawn of Jewish history, pious people sought to avoid pronouncing the Name of God, the Tetragrammaton, “in vain”.

KECERDASAN HISBAH SOSIAL DAN KEMENJADIAN MURID SEKOLAH MENENGAH

Hisbah is self and social control over the obedience to all the commands of Allah SWT, namely al-amr bi al-ma’ruf wa al-nahy ‘an al-munkar. This study aims to identify the components and levels of social accountability and student development from a moral aspect. The purpose of this study is also to identify the relationship of social hisbah intelligence in shaping the well-being of secondary school students. This study uses a quantitative method involving 281 students. The research instrument used is a questionnaire containing 55 items, consisting of three main parts, namely the background of students, social intelligence, and student development. Data were analyzed descriptively and inferentially using percentage, frequency, mean score, standard deviation, t-test, and Pearson correlation. Overall, the findings of the study showed that the average mean score was at a high level for the level of social ratio (mean = 4.17) and student achievement (mean = 3.73). The results of correlation analysis showed that there was a significant relationship between social intelligence (r = 0.439, p <0.01) with the well-being of high school students. The study can be used as a guide by relevant parties including students, parents, teachers, schools, and the community to control and improve the intelligence of social hisbah which aims to shape the personality of pious people who implement al-amr bi al-ma’ruf wa al-nahy ‘an al-munkar.

Sejarah dan Dampak Misi Kristen di Kampung Besiq, Kutai Barat Tahun 1966

The existence of the Dutch ruling in Indonesia brought the development of Protestant Christianity. Continued with the entry of zending who came with the spirit of Pietism (pious people who practice God's word) which in principle prioritizes repentance, teaching faith experiences in daily life and in worship. They were sent to carry out the mission of preaching the gospel to all mankind who do not yet believe in the Lord Jesus Christ. In West Kutai, Christianity is also growing rapidly as evidenced by the existence of the majority of people who embrace Protestant Christianity. One of them is Besiq village, which is located in the interior of West Kutai, Christianity has also developed in this village where the majority of the people embrace Protestant Christiani

Family Hurdles in Polygamy and Their Solution in the Light of Qur’ān and Ḥadīth (An analytical study)

Polygamy is one of authentic principle of Islamic Sharī’ah. It is not new one; it has its root in Islām for many centuries. Qurān and Ḥadīth are preferable references for permissible and impermissible of any principle and it is clear from both references that this principle is permissible with few Sharī’ah restrictions. The practice of polygamy is also proved from Companions of Muhammad (PBUH) and pious people of that age. Actually polygamy is a tool for sustainable development of family life. It extends the scope of maintenance system of Islām. But, now a day, unfortunately this beautiful doctrine has many misunderstandings about it in society especially in Pākistānī society. There are many hurdles in adoption of this principle. The strongest hurdle is being the reaction of family. This paper will highlight those hurdles which are raised by the family and will present their solution in the light of Qurān and Ḥadīth.

Metode Storytelling dalam Membina Perilaku Religius Siswa Sekolah Dasar YP Indra Palembang

This study aims to analyze the application of the storytelling method in fostering students' religious behavior and the factors supporting and inhibiting the application of storytelling in fostering students' religious behavior. The research method used is descriptive qualitative. Methods of data collection using observation, interviews, and documentation studies. Research informants in this case are teachers of Islamic Religious Education and students of SD YP Indra Palembang. Data analysis through the stages of data reduction, data presentation, and drawing conclusions. The results of the research are the application of the storytelling method embodied in Islamic stories such as the stories of the Prophets and Apostles, friends, scholars, and pious people both sourced from the Qur'an, Hadith, or the books of the scholars. Its implementation is carried out through the stages of planning, implementation, and evaluation. The application of the method as well as in the context of inculcating the values ​​of faith, worship, morals, psychology. The inhibiting factor is the lack of learning media, lack of teaching skills. The supporting factor is the existence of school policies to make the presentation of subject matter easier and more enjoyable.

Tinjauan Teologis Terhadap Pandemi Coronavirus Desease 2019 Dalam Prinsip Pembalasan

Many people expect a good, healthy, prosperous life, do not experience suffering. People who have a prosperous, healthy life, without suffering are usually identified with people who are obedient and fear God, where the concept of fearing God gets blessings and does not get curses, suffering, or other bad things that are often referred to as the principle of retaliation. This principle of retaliation is a common and believed principle from time to time. In wisdom literature, the principle of retaliation is one of the points that need attention. But in fact there are many who are pious, fearing God, whether they experience suffering that is not appropriate. This research approach is qualitative using a theological approach that can be used to understand the gaps that occur, collect data from various literary sources that can be used to collect the material needed, such as books in libraries, Junarl, the web, electronic mass media, etc. . the concept of the principle of retribution cannot be established in general terms and can be stated inaccurately if it is addressed to righteous people, pious people, good people, and suffering children, because the theory stated by the facts that occurs is incompatible and very contradictory.

Diyanet İşleri Başkanlığı Yayınlarında Kadınlık ve Erkeklik İnşası

Turkish Presidency of Religious Affairs (TPRA) is a state institution which is in charge of providing religious services in the country. The TPRA aims to create a moral, religious society through various services, including its monthly publications. This study focuses on the articles given place in the periodical Aile and aims to explore how these writings construct certain ideals of femininity and masculinity. The researcher conducted qualitative methodology for data gathering and analysis. In this context, the issues of Aile published between the years of 2013-2017 were examined and the articles selected were analyzed in accordance with discourse analysis. The results of the study indicate that the ideal woman is highly described within the limits of family and motherhood is seen as the essence of female identity. Since the TPRA has become one of the most powerful institutions in Turkey with its growing budget and appeal to a wide range of audience, this study helps us to figure out how a religious public institution determine and shape the prevalent gender discourse, at least among pious people.

The Culture of Difference from an Islamic Perspective: Mechanisms and Morals

The present article discusses the concept of difference as a natural phenomenon and civilizational necessity. It is confirmed that the difference between people’s minds and interests is inevitable and leads to variety and integration. Light is shed on the employment of difference as a positive culture to reach integration between people’s opinions, acceptance of the Other and participation in community building. In contrast, there are negative types of difference, which reject and take a hostile attitude to the Other, pushing for bigotry and arrogance based on prioritizing personal desires over the truth. A number of mechanisms and means are suggested from an Islamic perspective to help in promoting positive difference and reducing negative difference. The literature review provides true stories of pious and wise people who managed to build bridges on their differences with their good manners

The Arom of Islamization of Java in The Literature of Pesantren: Study of The Rahman Faithur Book by K.H. Sholeh Darat

KH. Shaleh Darat is a cleric figure who has a big share in the spread of Islam on the North Coast of Java, especially in Semarang and its surroundings. His father, KH Umar, was a prominent scholar whom Prince Diponegoro trusted in the Javanese war against the Dutch in the north coast of Java. After receiving religious knowledge from his father, little Pious began to wander, studying from one scholar to another. KH Syahid Waturaja was recorded (studying fiqh books, such as Fath al-Qarib, Fath Al Mu’in, Minhaj al-Qawim, and Syarb al-Khatib). Kiai Shaleh Darat studied religion with major ulama figures such as KH M Sahid who was the grandson of Shaykh Ahmad Mutamakkin, from Kajen Village, Margoyoso, Pati, Central Java who lived in the Mataram Kartosuro era around the 18th century. By translating many books of fiqh and tasawuf in Javanese, KH Sholeh Darat conveyed the message of da’wah at the house of the Regent of Demak who was the uncle of R.A. Kartini. From behind the veil, Kartini was amazed by Al-Fatihah’s interpretation in Javanese so that Kartini understood. R.A. Kartini urged her uncle to meet KH Sholeh Darat. After meeting, to the kiai, Kartini asked that the Al Quran be translated. At the call of the da’wah and Kartini’s request, KH Sholeh Darat translated it using Arabic Pegon. The book is recorded as the world’s first translation of the Quran in Javanese. The first book of interpretation in Javanese Arabic Pegon is named Faidhur Rohman. Faithur Rahman’s tafsir book is a Javanese interpretation, written the world’s first pegon. Together with the manuscript Syarah Al Hikam KH Sholeh Darat Al Faithur Rahman kept by the takmir of the Sholeh Darat Mosque, Dadapsari, Semarang. What is interesting about Faithur Rahman is his translation in the letter Al Fatihah which explains how the belief system and tarekat (the straight path) in Islam. Then what are the characteristics of pious people in the beginning of the letter Al Baqoroh. With this Javanese translation, it finally made it easier for Javanese Muslims to learn Islam. The ease of learning Islam is what gives a wind of harmony in religion.

DEVELOPMENT OF UTOPIAN THOUGHT IN ANCIENT CHINA (EASTERN ZHOU ERA): HISTORICAL AND TYPOLOGICAL ANALYSIS

The article is devoted to the formation of utopian thought in the history of ancient China. The chronological framework of the topic covers the period of the Eastern Zhou era (770 - 256 BC). The historical preconditions for the emergence of utopia and its features are revealed. Emphasis is placed on the affinity of utopian thought of the region with the ethical and philosophical currents of the time, the peculiarities of worldview. The author draws attention to the relevance of this topic, which is explained by the existing debate in modern humanities about the existence of utopia and utopianism in ancient China. The idea of the presence of certain elements of utopian thought, starting with Confucius and Mo-Tzu, whose works later became the basis for the development of utopia in the future. The methodological basis of the work revealed the main roots of the utopian ideal, to substantiate the characteristics of utopia in line with socio-political thought China. Generic signs of utopia were revealed. It is shown that these features are the product of a socio-political crisis (the fragmentation of the state into warring kingdoms, social contradictions of property and legal nature between social strata). Hence the idea of the "golden age" as an idealized past, the opposite of the real (modern) rolling situation. Weak political power causes the emergence in utopia of the image of a strong wise (and perfectly wise) ruler, who is helped to rule by wise and pious people. In support of this, the article quotes Mo-Tzu, who assesses reality with a degree of pessimism and, putting forward an altruistic idea of universal love, does not believe in its realization. As a result, among the typological features of utopian thought in ancient China are criticism, idealization of the "ideal" past, compensatory (utopia inspires hope) and timeless (ukhronia).

Kritik Ibnu Taimiyyah Terhadap Kedudukan Shaikh Dan Fungsi Khirqah Dalam Tarekat

The term tasawwuf was known in the 2nd century and then in its development it started to enter a period of intuition, kashf, and dhauq. In this period, contrasts emerged from the two groups of tasawwuf, namely the sheikh and darvish groups where both were considered as groups that eliminated aspects of the tasawwuf experience that the previous Sufis embraced and understood. At this time there was a mujaddid al-Islam who was held with Shaikh al-Islam from the descendants of a woman named Taimiyyah, he was Ahmad Ibn Taimiyyah. His criticism of the deviant beliefs and behavior of the Sufis, especially the adherents of the tarekat, was very well known in his time and was part of his jihad in restoring the purity of Islam. Among the cases that became part of his criticism was the sheikh's position in the tarekat which he considered part of a form of cult towards pious people, besides that he also criticized the issue of khirqah which is part of the shi'ar of the Sufis as a symbol of obedience to the sheikh and a symbol of obedience to someone muris. in the tarekat. Both of these matters in the view of Ibn Taymiyah are something far from what Allah has outlined and taught by the Prophet Muhammad and previous pious scholars (Salaf al-saleh).

Redefinisi Arti Sahabat Dalam Perspektif Kitab Ayub

The Book of Job is always related to the question why pious people endure misery. This writing tries to dig the other message of the Book of Job that is friendship. Thence, the question that would be answered in this writing is what the meaning of friends according to the Book of Job. Through narrative analyses, this writing tries to present Job’s friends which construct the whole story in the Book through their dialogs. Starting from the recognition of Satan in the Book of Job as “enemy” or “the accuser”, this writing comes to a conclusion that eventually Job’s wife and friends take the function and roles of Satan as Job’s enemy.

Hukum Tawassul Menurut Mazhab Syafi’i

The Law of Tawassul According to the Shafi'i School (Case Study of the An-Naqsabandiyah Babussalam Besilam Order). This research is included in the qualitative research model, meaning that the data used in this study is qualitative data (data that does not consist of numbers) in the form of verbal messages, dialogues and writings which are the results of research through observation, interviews and documentation. Describe the practice of tawassul to the grave of Sheikh Abdul Wahab Rokan in Babussalam Besilam Village. The practice of Tawassul on his grave is full of problems, because the essence of tawasul is not asking for prayer to pious people who have died, because the true essence of tawasul is asking for prayer to pious people who are still alive. tawasul to people who have died. Explaining the law of tawasul in the graves of scholars according to the Shafi'i school. There are four kinds of understanding of the hadith of tawassul according to the Shafi'i school which were put forward by the author of the book and Mr. a) relying on Asmaul Husna, b) relying on righteous deeds; c) rely on living pious people; d) rely on godly people who have died.
 Keywords: Tawassul, Shafi'i Madhhab, Madhab

Praying Beads and Praying Ropes in Coptic Art in the Context of Coptic Heritage

In Christianity, praying beads and praying ropes are used by pious people to keep counting their prayers. By the third century AD, these beads were mentioned in Egypt through the writings of the first Deserts Fathers. Thus, they were used in Egypt even before using the Dominican Rosary in Europe in the thirteenth century AD. The invention of praying ropes was attributed to St. Anthony who tied a leather rope every time he started praying “Kyrie Elesion”. In Coptic art, praying beads and praying ropes are represented either in the right hand or the left hand of prominent monastic characters. They were accompanied with the cross, the staff, and with the adoration gesture made by one or both hands. Icons from the churches of Old Cairo, monasteries of Wadi El-Natrun, and the monasteries of the Red Sea and Upper Egypt reveal the shape of praying beads and praying ropes. These hand objects are still used in modern monastic life forming a tangible element of the Coptic heritage of Egypt.

Relasi Makna Orang Kafir dan Muttaqȋn dalam Islam

This paper will explain the relation of eating infidels and pious people in Islam. This research is a qualitative research using Charles Sanders Pierce's semiotic approach. The data used in this paper is sourced from books, journals, and also other literature that is relevant to the theme of the writing.

USLUB DIALOGIS KISAH NABI MUSA AS. DALAM AL-QUR’AN

The Qur'an was revealed by Allah Swt. to the Prophet Muhammad Saw. in a very fluent language, Arabic with all its amazing characteristics. in the story of the Qur'an we find many verses that are dialogues between Allah Swt. and His messengers, between the apostles and his people, between pious people and others. And this conversation has a profound impact on the speaker as well as on the listener. In the revelation of God that the Qur'an there are many perfect stories, among the stories of the Qur'an ‎ which is very amazing and filled with mystery is the story and dialogue between the Prophet Moses with his people, the Prophet Moses with God, the Prophet Moses with Prophet Khidir and others. With the Balaghah Science approach, we can find that the words and dialogue of the Apostles can be used as guidelines and role models for us when communicating thoughts, ideas, intentions, feelings, and emotions directly in the world of education or for society. On this occasion the author will only examine the dialogue in the story of the Prophet Moses contained in the Qur'an ‎ with the aim to be more focused and not too long discussion. There is also a Balaghah qualitative research that specializes in Ma'ani knowledge, more precisely about Ijaz and Ithnab, with the hope of obtaining in-depth and detailed results. After the author conducted research on Ijaz and Ithnab in the conversation on the story of Moses in the Qur'an, the writer got several results, including that in the Qur'an there are 22 ijaz, 13 for ijaz qashr and 9 for ijazhadzfu. And there are 33 for ithnab, namely 3 for al-Idhahba'dal ibham (explanation after the unclear ones), 2 for dzikrul khas ba’dal ‘am(mentioning those that are specific after the general nature), 5 for tadzyil , 6 for takmil, 1 for tatmim, 5 for i'tiradh and 8 for tikrar. In the ijaz and ithnab there are many secrets, deep meanings, and enormous value. The purpose of ijaz and ithnab is to summarize, glorify, glorify, praise, criticize, strengthen meaning, explain meanings and others.

IMMORTALITAS ORANG SALEH DAN EKSPRESI KEYAKINAN ATAS KONSEP BERKAH

This study aims to discuss the people's understanding of the immortality of pious people in the funeral complex of Lasem Jami’ mosque, and the values embodied in the surrounding community’s daily lives. Based on the phenomenological approach, wherein data is obtained through participant observation and in-depth interviews, the results show that people's belief in immortality is based on their beliefs on the person’s piety, both ritually and socially. It can be seen from the community ways to always put the pious person in an honorable position, through various rituals such as pilgrimage, haul, selametan, and tawasulan. The community beliefs on good deeds will not be broken off after people’s death, becoming their basis to understand in immortality. Immortality can only be obtained by people who can control their bodies and reduce their egos (tazkiyyatun nafs). Immortal pious people are understood to have power and will after their death. This immortal power is believed to be able to provide blessings for the prayers they offered. The ability of the pious people to "accept" the demand is permeable indicates the existence of an immortal will. Hereby, emerge the ethical values, blessing, and multiculturalism in the daily life practices of the surrounding communities.

Konsep Aṡ-Ṡabât Perspektif Ibn Kaṡîr

The Qur’an is a very complete guide for human life for daily needs, especially the problem of being firm in the heart in faith, so as not to slip into the slander that is very much at the end of this era. In the Qur’an there are many verses related to the firmness of the heart in faith. The word abât in the Qur’an is repeated 18 times in 11 surahs with various derivations. Then from these many verses the author only takes the abât verses that are related to the issue of being firm in faith. The results of this study note that the concept of abât in Ibn Kaṡîr’s perspective has eight forms, namely in the form of orders, prohibitions, praise, reproaches, suggestions and motivations, threats, stories, and examples. Several factors so that a person can be said to have had the nature of abât including being sincere because of Allah Ta’âlâ, doing good deeds, being aware of the blessings of Allah Ta’âlâ, praying, reading and practicing the contents of the Qur’an, contemplating the signs the power of Allah, help Allah Ta’âlâ, and listen to the stories of the previous pious people.