Search

This article aims to explain ‘irfâniy as a method for human beings to acquire knowledge through the intuition of conscience as did the Sufis through the path of Sufism in the teachings of Islam. Man as a battle creature given the highest degree by God, in addition to the sense and sense, also given the conscience to feel things that are not real in concrete and something that is outside the logic. ‘Irfâniy as a method of knowledge epistemology can lead man to a spiritual life close to God. The inner nature of the knowledge of ‘irfâniy has led man to an immaterial life which is sublime in the true life of the world. The path of Sufism’s life which is done by the ‘irfâniy method is able to place the life of ma‘rifat for man, that is, the highest level of life associated with a very close relationship with God. There are several steps that must be taken by humans to achieve ‘irfâniy knowledge, starting from the preparation stage, acceptance, formation and disclosure. Therefore, the subjective nature of ‘irfâniy knowledge, then the quality of knowledge depends on the human ability to perform by the mind. ‘Irfâniy as a form of human inner knowledge is influenced by the empirical and logical experience and spiritual life of the deity of man, so that knowledge ‘irfâniy is direct, whole, fixed and comprehensive. Humans with ‘irfâniy method can reach God truth that is absolute and essential.

This paper aims to describe the spirituality of "suburban humans" who in this case are pedicab drivers on the Trunojoyo road in Bojonegoro city. The anthropological approach is used with the focus on: the meaning and needs of spirituality for pedicab drivers, the spiritual dimension of pedicab drivers and the factors that influence their spirituality. The results of this study are expected to be input into the development and improvement of spirituality as a basic human need.

This paper aims to know the concept of adab as the politics of Islamic law. Only Islam has the adab to organize people in all spheres of life while still being able to keep up with the times. Islam as a civilized religion wants the good of the world and here after by making human beings as khamil who believe and piety to Allah SWT is evidenced by obedience to His laws as dijelskan in al-Qur’an and Hadith. Adab is a basic principle typical of Islam which contains the values and rules of law that govern human life. Adab contains an inner philosophy of life that explains the lives of the past, present and future. The dimensions of space and time covered in adab can always follow global developments, so that there is an eternal politics of Islamic law as a way for the Islamic law that governs the good of human beings to be the main grip in living life. It is important that the role of adab in the development of the ummah, because it contains about the laws of Allah SWT to regulate acceptable human life and become the main need to practice it, because the goodness that is in it is desired by the whole people. The value contained in it is able to reduce the egoism and fanatic sentiments that are often spread by interested parties. As the politics of Islamic law, adab contains the wisdom of life, contained in it can provide widespread benefit to all mankind.

This research is motivated by the limited human resources and educational facilities in Kuta Inang Village compared to the community's need for Islamic education. The need for teachers or Quran teachers and educational facilities such as Taman Pendidikan Alquran is still very limited. The aim of this research is to make children accustomed to reciting the Quran, memorizing some short surahs, and daily prayers. In addition, it aims to provide religious lectures by STAI As-Sunnah KKL students to villagers as enlightenment and guidance to continue their enthusiasm for seeking knowledge of Islamic religion. The method applied in this research is Asset Based Community Development (ABCD) with 5 stages of asset reinventing through data collection (observation and FGD), designing types of activities, communicating the activities to potential beneficiaries, implementing the activities, and evaluating them. The results show that participants in the Quranic recitation quarantine have been able to memorize short surahs that they can read during prayer. In terms of performing ablution and prayer, the participants have also mastered the techniques. During the competition, they were very enthusiastic about participating in the activities. From these results, continuity of the activities is needed to address the challenges of limited Islamic teaching in Kuta Inang Village through a collaborative program between the village officials and campus/NGO partners.

The issue of inheritance is a matter that is inherently related to human beings, as every individual will inevitably encounter the event of death. Inheritance law governs the rights and obligations concerning the transfer of inherited property to the surviving heirs after the deceased's death. Among the eligible heirs entitled to receive an inheritance from their parents are children, including those born through test tube baby procedures. This research aims to analyze the inheritance status of such children by Islamic law and inheritance law in Indonesia. This study employs a qualitative literature review methodology. The research findings indicate that in Islam, the inheritance rights of children born through the use of sperm and egg from a legitimate couple, where the embryo is transferred into the wife's womb, are considered equivalent to the rights of biological children. The child does not receive the inheritance if a third party is involved. Suppose the child is born out of wedlock (an illegitimate child). In that case, their share is attributed to the mother and her family. In Indonesia, there are three rules governing inheritance cases: customary inheritance law, determined by local customs; Islamic inheritance law, established by the Religious Courts; and civil law, which determines the inheritance share of legitimate children recognized by law. Meanwhile, children born out of wedlock only receive inheritance from the mother and her family.

Online teaching and learning activities can be identified as synchronous and asynchronous learning. This forces every education stakeholder to continue to provide innovation in reducing the impact of learning loss during the COVID-19 pandemic. The research was designed in quantitative descriptive using questionnaire and described in the tables and diagrams forms of survey research method. The population was all students of Social Studies Education of Riau University, Sultan Syarif Kasim State Islamic University, and Riau Islamic University. The research sample was chosen by using a Stratified Random Sampling Technique approach, with 15% of the active students. It was shown that the average score of Social Studies Education students on the three attitude indicators was in the response > 50%, indicating that the attitude of Social Studies Education students participating in online learning in Pekanbaru city was quite good even though there were still obstacles in the learning process. Abstrak: Kegiatan belajar mengajar secara online dapat diidentifikasi sebagai pembelajaran sinkron dan asinkron. Hal ini memaksa setiap stakeholder Pendidikan terus memberikan inovasi dalam mengurangi dampak learning loss selama pandemi COVID-19. Desain penelitian berbentuk kuantitatif guna memberikan jawaban terhadap maksud penelitian dan dijabarkan secara deskriptif dalam bentuk tabel dan diagram. Metode penelitian yang dilakukan yakni dalam bentuk. Tanggapan terhadap angket diidentifikasi sesuai 4 tingkatan Skala Likert. Populasi adalah seluruh mahasiswa Pendidikan IPS di Universitas Riau, Universitas Islam Negeri Sultan Syarif Kasim, dan Universitas Islam Riau. Penyampelan dilakukan melalui pendekatan Stratified Random Sampling Technique, di mana dipilih sebanyak 15% dari mahasiswa aktif semester genap. Secara keseluruhan skor rata-rata mahasiswa Pendidikan IPS terhadap tiga indikator sikap yakni berada pada respon >50%, maka sikap mahasiswa Pendidikan IPS di Kota Pekanbaru selama mengikuti pembelajaran online tergolong baik walaupun masih ditemui hambatan baik dalam bentuk keterbatasan jaringan internet maupun kesulitan memahami materi dalam proses pembelajaran.

Sebagai generasi yang hidup di era perkembangan teknologi, Generasi Z melihat smartphone tidak lagi sebagai perangkat tetapi lebih sebagai gaya hidup. Pesatnya perkembangan teknologi membuat smartphone yang mereka pegang menawarkan banyak inovasi yang dapat mempermudah segala aspek kehidupan mereka, termasuk untuk beribadah dengan membaca Al-Qur’an melalui aplikasi islami. Aplikasi islami yang menyediakan berbagai fitur dan fleksibilitas diyakini dapat meningkatkan kemampuan penggunanya untuk melafazkan ayat-ayat Allah SWT tersebut, terlebih Generasi Z yang paham teknologi. Dengan melibatkan 85 responden muslim generasi Z melalui survei online, penelitian ini berupaya untuk mengetahui seberapa efektif aplikasi islami untuk menambah keterampilan muslim generasi Z membaca Al-Qur’an. Berbagai pendapat responden disajikan kemudian dikategorikan sehingga dari pendapat tersebut menghasilkan persentase yang menyatakan bahwa aplikasi islami dinyatakan cukup memberikan dampak kepada generasi Z untuk menambah kemampuan membaca Kitabullah tersebut.

This article examines the experience of Acehnese female victims of sexual violence seeking justice through Qanun Jinayat (Islamic criminal bylaw) in Aceh, Indonesia. The empirical data in this study were collected through in-depth interviews with the victims and families related to the cases of sexual violence. By employing the narrative agency, this article argues that telling the experience of seeking justice is a way female victims of sexual violence express their resistance to the implementation of Qanun Jinayat in Aceh. Regarding this, we will show that Aceh’s Qanun Jinayat, which was originally implemented to eradicate sexual violence, turns out to have limitations in realizing the desired goals. This finding ultimately confirms that the concept of legal pluralism adopted in Aceh, Indonesia, has liminality in facilitating justice for women and other marginalized communities.

This article examines the problem of spatial access for Christian students of Samudera University as experiences of minorities in Langsa, Aceh. This article argues that Aceh’s public space that is formed by religious identity, leads dichotomy of citizenship in social life. Using life story method, this article explores the problem of Christian students of Samudera University to reside in Langsa. The results show the formation of space by displaying a single identity has polarized majority-minority in public space. Finally, this article also shows that the formation of space by displaying a single identity created an imbalance space for minority, and compelling minority to create alternative space. [Artikel ini membahas persoalan akses ruang berdasarkan pengalaman mahasiswa minoritas Kristen di Universitas Samudera, Langsa, Aceh. Artikel ini berargumentasi bahwa ruang publik Aceh terbentuk oleh identitas religius yang berujung pada dikotomi kehidupan sosial penduduknya. Dengan pendekatan life story, artikel ini menjelaskan masalah yang dihadapi mahasiswa Kristen yang tinggal di Langsa, Aceh. Dalam kesimpulannya menunjukkan bahwa formasi ruang publik terbelah dan tidak seimbang antara identitas mayoritas dan minoritas, dimana identitas minoritas terdesak untuk menciptakan ruang alternatif baru.]

This article studies the al-Qur’an’s miracle about healthy. Method used in this writing descriptive qualitative. Result of study indicate that al-Qur’an has the spesial guidance about healthy, among of them how to keep the healthy, how to improve the healthy, consume the right food, how to treat the illness and the balance between physical and spiritualneeds.

Program evaluation is a sequence of activity which is done on purpose and carefully to know the implementation level or success of a program for knowing the effectivity of each component, for on going program or not. Billingual program in Pondok Pesantren Darunnajah Bogor, is one of program which is done structurally and sistematically run by language department of pondok. This evaluation is aim to evaluate the implementation of billingual program in Pondok Pesantren Darunnajah 2 Cipinang Bogor reviewed form these aspects: 1) urgency (Context) program, 2) resource (Input) program, 3) Implementation (process) program and 4) result (Product) program. This research used CIPP Model as an approach and oriented to measure program achievement level or activity by the target group, or measure the implementation result of Context, Input, Process, Product (CIPP). The research design used is descriptive design, and used observation technique, interview, and documentation. Based on the result of the research, it shows that overall achievement in Pondok Pesantren Darunnajah Cipinang Bogor in organizing billingual program with 89.9% and it categorized as a good achievement. The percentage of success achievement program in detail is context program with 100% (excellent), resources (input) program 93.3% (very good), implementation (process) program 91.4% (very good), and result (product) program 75% (moderate).

The purpose of this study is to reveal the concept of ellipsis of the Arabic eloquence in the Holy Quran and the views of it in some of the Meccan Verses in which ellipsis exist. By applying the analytical method, this article conducts an analysis on patterns of Ellipsis in the Quran’s talk about the Quran in some those Meccan verses. This article, therefore, finds that these verses contain two types of Ellipsis’ style; Îjâz al-Qaṣr (Ellipsis of Shortness) and Îjâz al-Ḥadzf (Ellipsis of Deletion). In the end, furthermore, the result of this article focusing on the analysis of some Meccan verses proves the excellence of the Quran to other Arabic structure styles.