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All Journal Suhuf Tadrib: Jurnal Pendidikan Agama Islam MIQOT: Jurnal Ilmu-ilmu Keislaman Wahana Akademika: Jurnal Studi Islam dan Sosial Profetika AL QUDS : Jurnal Studi Alquran dan Hadis QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama Jurnal Studi Al-Qur'an al-Afkar, Journal For Islamic Studies Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Ta'dibuna: Jurnal Pendidikan Islam TSAQAFAH MONSU'ANI TANO Jurnal Pengabdian Masyarakat Jurnal Pendidikan dan Konseling JIIP (Jurnal Ilmiah Ilmu Pendidikan) International Journal of Educational Review Al-Mudarris : Jurnal Ilmiah Pendidikan Islam Wahana Akademika: Jurnal Studi Islam dan Sosial Community Empowerment BEMAS: Jurnal Bermasyarakat Prosiding University Research Colloquium International Conference on Education for All

Syamsul Hidayat

Universitas Muhammadiyah Surakarta

Author-ID : 2422587

Religion Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Economics, Econometrics & Finance Education Environmental Science Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Mechanical Engineering Medicine & Pharmacology Physics Public Health Social Sciences Other

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Kajian Kritik pada Bentuk dan Pengaruh Positif al-Dakhil dalam Tafsir Jalalain tentang Kisah Nabi Musa dan Khidir Andri Nirwana; Ita Purnama Sari; Suharjianto Suharjianto; Syamsul Hidayat
AL QUDS : Jurnal Studi Alquran dan Hadis Vol 5, No 2 (2021)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

A Study of Criticism on the Forms and Positive Effects of al-Dakhil in Jalalain's Tafsir of the Story of Prophet Musa and KhidirIn the tafseer, Al-dakhil is the inclusion of baseless interpretation into the book of tafseer. Thebaseless inclusion to interpretations is motivated by several of elements israiliyyat, hadis\ da’if, hadis\ maudu’, baseless ta’wil or interpretations which defend to the interest of a certain groups or madzab. Al-dakhil in the tafseer was exist since Prophet era and has been sphreading until now. The effect of al-dakhil in to tafseer are can lead to the assumption that Islamic religion are no longer authentic (bias), the unificationof Islamic and other doctrine, and the aumption that the Al-Qur’an is a book in which there are many tahayyul and khurafat. The aim of this research is to find what is the kind of Al-Dakhil in the Jalalain’s Tafsir surah al-Kahfi verses 60-82. This is a qualitative research that uses an interpretive criticism approach, which aims to determine the authenticity of text, then it is analyzed using descriptive-analysis methods to describe the results of research that was found.The result of this research is that the kind of al-dakhil that contained in the Jalalain Tafseer Chapter Al-Kahfi verses 60-82 is al-dakhil bi al-ma’tsur with the type of israiliyyat found in the story: prophet Khidhir have had killed a child while debark from a boat; the story name of the country visited by Musa and Khidhir with his son and the walls of house are hundred cubits heights the story of the boat owner working at marine are ten persons; the story of substitute child who was killed is a woman who married with the Prophet, then gave birth a prophet and Allah made him a guide for people; and story of the treasures of two orphans were gold and silver. From this research, it was expected become an academic contribution, in the scientific of Al-Qur’an and Tafseer, especially on the theme al-dakhil fi al-tafsir

SOSIALISASI DAN KONSOLIDASI PROGRAM REMAJA MASJID /REMAS TERHADAP TRANSFORMASI AKHLAK REMAJA Andri Nirwana; Syamsul Hidayat; Hayati Hayati; Furqan Furqan; Fahmi Arfan; Susi Fitria
MONSU'ANI TANO Jurnal Pengabdian Masyarakat Vol 3, No 1 (2020)
Publisher : Universitas Muhammadiyah Luwuk

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32529/tano.v3i1.480

Masjid berfungsi sebagai lembaga dakwah yang perannya sangat penting di masyarakat. Salah satunya yaitu membina serta mengarahkanremaja selaku generasi muda untuk selalu berbuat kebaikan dan menjunjung tinggi nilai-nilaiIslam sesuai dengan tuntutan agama. Kegiatan ini bertujuan 1) untuk mengetahui pengaruh aktivitas remaja mesjid terhadap akhlakul karimah dalam kehidupan masyarakat, dan 2) untuk mengetahui hambatan remaja mesjid dalam melakukan aktifitas keagamaan dalam rangka menumbuhkan sifat akhlakul karimah terhadap kehidupan masyarakat. Adapun metode pelaksanaan dengan menggunakan teknik Participatory Action Research, Hasil kegiatan menunjukkan 1) Aktivitas Remaja Mesjid Nurul Huda berpengaruh terhadap akhlakul karimah dalam kehidupan masyarakat di Desa Ladang Tuha Kecamatan Meukek Kabupaten Aceh Selatan. 2) Remaja Mesjid Nurul Huda dalam melakukan aktifitas keagamaan dalam rangka menumbuhkan sifat akhlakul karimah dalam kehidupan masyarakat di Desa Ladang Tuha Kecamatan Meukek Kabupaten Aceh Selatan banyak mendapat dukungan dan hambatan.

Arab Andri Nirwana; Syamsul Hidayat; Suharjianto Suharjianto
Jurnal Studi Al-Qur'an Vol 16 No 2 (2020): Jurnal Studi Al-Qur'an
Publisher : Prodi Pendidikan Agama Islam FIS UNJ

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21009/JSQ.016.2.02

The efforts of the Sahabah of the Prophet Muhammad saw, Abdullah ibn Abbas in developing the rules of interpretation, can be used by subsequent interpreters in developing interpretation rules in accordance with the times. Qaidah Tafseer only discusses the main points and lines of sharia law contained in the Qur'an, and then developed into a law detail. Qawaid Tafsir is not a means of justifying the truth in interpreting the Qur'an but only serves as a guardian of the methodology so that the resulting interpretation is objective, scientific, and accountable. Qiraat Science is a Muslim guide in reading the Qur'an. Abdullah bin Abbas has conveyed in his interpretation some Qiraat science that could be utilized by the next Ummah. Asbabun Nuzul is the study of the contextuality of a verse regarding events or questions. Abdullah bin Abbas was very close to the Prophet so that all knowledge of Asbabun Nuzul experienced at that time was very helpful in the interpretation of the Qur'an. Knowledge of Nasikh wal mansukh is very dependent from a historical point of view. The Companions of the Prophet knew very well where the verses that had been deleted the law and even the texts as well. The goodness of the Companions of the Prophet is because they live with the Prophet and have a strong memory. These four categories of knowledge are the concepts of Abdullah bin Abbas in interpreting the Qur'an.

TERJEMAHAN AL-HURÛF AL-MUQATHTHA‘AH VERSI INKAR AL-SUNNAH: Telaah Kritis Al-Qur`an dan Terjemah Versi Tadabbur Moh. Abdul Kholiq Hasan; Syamsul Hidayat
MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 41, No 1 (2017)
Publisher : State Islamic University North Sumatra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/miqot.v41i1.367

Abstrak: Penelitian ini mengkritisi al-Hurûf al-Muqaththa‘ah dalam buku al-Qur’an dan Terjemah Versi Tadabbur. Penelitian ini merupakan penelitian semantik kualitatif berbasis kepustakaan, dengan menggunakan metode deskriptif dan content analysis. Hasil penelitian menunjukkan bahwa Minardi Mursyid menggunakan tiga pendekatan dalam menerjemahkan al-Hurûf al-Muqaththa‘ah. Pertama, pendekatan fonetik Arab berupa bunyi dasar suara yang terdapat pada al-Hurûf al-Muqaththa‘ah. Kedua, pendekatan tematik dengan cara mengumpulan ayat-ayat lain yang ada kaitannya dengan al-Hurûf al-Muqaththa‘ah yang diterjemahkan. Ketiga, pendekatan matematik dengan memakai rumusan angka 19 temuan Rasyâd Khalîfah. Penulis menyimpulkan bahwa dari ketiga pendekatan tersebut terdapat deviasi kaidah penafsiran dan bahasa Arab. Abstract: Translation of al-Hurûf al-Muqaththa‘ah of Inkar al-Sunnah Version: a Critical Study of Minardi Mursyid’s al-Qur`an dan Terjemah Versi Tadabbur . This study aims to criticize translation of al-Huruf al-Muqathttha'ah in Al-Qur’an dan Terjemah Versi Tadabbur. This research is text-based using semantic qualitative approach. This study reveals that Minardi Mursyid used three approaches in translating al-Huruf al-Muqaththa‘ah. The first approach was Arabic phonetic considering through basic sounds of al-Huruf al-Muqaththa‘ah. The second approach was thematic by collecting other verses related to the translation of al-Huruf al-Muqaththa‘ah. The third approach was mathematic using phenomenon of number 19 found by Rasyad Khalifah. The author affirms that the three above mentioned approaches had deviated from the principles of Quran exegeses and Arabic language. Kata Kunci: Minardi, Inkar al-Sunah, al-Qur’an, al-Hurûf al-Muqaththa‘ah

TAFSIR JAMA’I UNTUK PENCERAHAN UMMAT Syamsul Hidayat
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 4, No 2 (2017): Wahana Akademika: Jurnal Studi Islam dan Sosial
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v4i2.2079

This study aims to examine the interpretation of At-Tanwir, published by theMuhammadiyah Central Executive, by looking at his position in the map of the study of Qur’anic commentary in present-day Indonesia.  e study focused on the form, method and style of interpretation used by the interpretation.According to several studies conducted by Howard M. Federspiel, Islah Gusmian and Ahmad Arif Junaidi, the study of the Qur’anic commentary in Indonesia that has grown long enough, even since the entry of Islam in Indonesia, begins with a study of the Arabic tafsir classic, later developed into the writing of the tafsir books in Arabic, Malay (Indonesian), as well as interpretations in several regional languages. Diff erent forms of interpretation, methods and styles. However, more is the interpretation of bil ra’yi, by the method of ijmali and tahlily, by combining linguistic complexities, legal fiqh, theology, and social culture literature. Nevertheless, there is also a very limited number of maudhu’i (tematic) interpretations. In general, the book of exegesis is written by individuals (tafsir fardi) and a little interpretation written by the team in institutional (tafsir jama’i).Tafsir at-Tanwir attempts to interpret the Quran with the principle of responsiveness, awakening the dynamics, generating ethos: the ethos of worship, the economic ethos,the social ethos, and the scientië c ethos. However, the weakness of this Tafsir At-Tanwir does not or has not expressed the characteristics of this exegesis as compared with other interpretations as it is done by the interpretation of the Ministry of Religious Aff airs, which provides a description in the Preamble which is recorded in a special volume, so that the reader must be careful in groping model and content of this book of exegesis.

TAFSIR QUR’AN INDONESIA TENTANG AGAMA-AGAMA: Telaah Kitab “Al-Quran dan Tafsirnya” dan Kitab “Tafsir al-Mishbah” Syamsul Hidayat
Profetika: Jurnal Studi Islam Vol. 17, No. 2, Desember 2016
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v17i02.5296

This study departs from the questions of how the paradigm of the study of religions according to the Koran, which include: the vision of the Quran about the meaning and concept of religion, the Koran's vision about the meaning and scope of the study of religions, Quran vision methods and approach, and purpose in religious studies. Methodologically, this study focuses its study on the book of Tafsir al-Misbah M. Quraish Shihab's work, and al-Karim wa Quranul Tafsiruhu Ministry of Religious Affairs team works primarily related verses above problems, by using mawdû'i approach. After going through the process of data collection and analysis, some conclusions can be drawn se¬bagai the following: (1) The concept of religion in the sight of the Koran there are two meanings, as the revelation of God's religion is absolute and sacred, and aga¬ma as the process and outcome of human understanding the revelation of God, which is profane and relative, (2) Al-Quran shows that the study of religion, both in the sense and meaning ke¬dua first, the principle of plurality. The existence of truth claims, is at the basic ideas and the religious substance of the cored al-Islam or al-istislam, and tawhid. The study of religions in view of the Quran in addition to nature of science, as well as socio-ethical and theological. Kajian ini berangkat dari pertanyaan bagaimanakah paradigma studi agama-agama menurut Al-Quran, yang meliputi: visi Al-Quran tentang makna dan konsep agama, visi Al-Quran tentang pengertian dan ruang lingkup studi agama-agama, visi Al-Quran tentang metode dan pendekatan, serta tujuan dalam studi agama. Secara metodologis, kajian ini memfokuskan kajiannya kepada kitab Tafsir al-Misbah karya M. Quraish Shihab, dan Al-Quranul Karim wa Tafsiruhu karya Tim Kementerian Agama RI terutama ayat-ayat yang berkaitan permasalahan di atas, dengan menggunakan pendekatan mawdû'i. Setelah melalui proses pengumpulan data dan analisis, dapat diambil beberapa kesimpulan sebagai berikut: (1) Konsep agama dalam pandangan Al-Quran ada dua makna, agama sebagai wahyu Allah yang mutlak dan sakral, dan agama sebagai proses dan hasil pemahaman manusia terhadap wahyu Allah, yang bersifat profan dan relatif, (2) Al-Quran menunjukkan bahwa kajian terhadap agama, baik dalam arti yang pertama maupun makna yang kedua, dengan prinsip pluralitas. Adanya klaim kebenaran, berada pada wilayah ide-ide dasar dan substansi keberagamaan yang berintikan pada al-islâm atau al-istislâm, dan tawhid. Studi agama-agama dalam pandangan Al-Quran disamping bersifat keilmuan, juga sosial etis dan teologis.

METODE I‘RĀB AL-QUR’AN DAN KONVENSIONAL SEBAGAI PEMBELAJARAN BAHASA ARAB BAGI NON ARAB DI PONPES AL MADINAH BOYOLALI Syamsul Hidayat; Amien Ashiddiqi
Profetika: Jurnal Studi Islam Vol. 19, No. 2, Desember 2018
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v19i2.8119

This study aims to obtain related information about (1) Exploring and knowing Arabic learning models for non-Arabs, (2) Knowing the differences between the i'rāb al-Qur'an (IQ) method and the conventional method (MK) for non-Arab speakers, (3) Knowing and describing the level of effectiveness of Arabic learning for non-Arabs using the i'rāb al-Qur'an (IQ) method and the conventional method (MK) in Islamic boarding schools. This research includes qualitative research at Al Madinah Islamic Boarding School Class XI MA Nogosari Boyolali Year 2017. The research subjects are the principal, teachers and students. Data collection is done through observation, interviews, and documentation. The data analysis technique carried out in this study is to analyze interactive model data by interacting between data collection, data reduction, data presentation and data verification. Research results: (1) Arabic Language Learning Model of Madrasah Aliyah Al Madinah Boyolali 2017/2018. The basic method used by the cleric is the bandongan method, which is a collective method (halaqoh) which is conveyed by the translation model in which the cleric reads the Arabic-language book, then translates and explains the rules and wisdom contained in it, while the students listen to the study delivered by the cleric. Learning uses the method of translation rules, delivery with lecturer, question-answer and talaqqi (sorogan). (2) The difference between the IQ method and the conventional method that the IQ method is applied in the boarding school environment in naḥwu-ṣaraf, balāgah learning, and some in muṭāla‘ah lessons. The IQ method is more inviting students to interact directly with the al-Qur'an and Hadith. The IQ method is broader in discussion, while conventional methods are limited to the curriculum. (3) The level of effectiveness of learning Arabic for non-Arabs with the IQ method and conventional methods in Islamic boarding schools that conventional methods are less satisfying for balāgah and muṭāla‘ah lessons, if there is no combination of strategies.Penelitian ini bertujuan untuk mendapatkan informasi terkait tentang (1) Mengeksplorasi dan mengetahui model pembelajaran bahasa Arab bagi non-Arab, (2) Mengetahui perbedaan antara metode i‘rāb al-Qur’an (IQ) dengan metode konvensional (MK) bagi penutur non-Arab, (3) Mengetahui dan mendeskripsikan tingkat efektifitas pembelajaran bahasa Arab untuk non-Arab dengan metode IQ dan MK di lingkungan pondok pesantren. Penelitian ini termasuk penelitian kualitatif di Pondok Pesantren Al Madinah Kelas XI MA Nogosari Boyolali Tahun 2017. Subjek penelitian dari kepala sekolah, guru, dan siswa. Pengumpulan data dilakukan melalui observasi, wawancara, dan dokumentasi. Teknik analisis data yang dilakukan pada penelitian ini adalah teknik analisis data model interaktif dengan menginteraksikan antara pengumpulan data, reduksi data, penyajian data dan verifikasi data. Hasil penelitian: (1) Model Pembelajaran Bahasa Arab Madrasah Aliyah Al Madinah Boyolali Tahun 2017/2018. Metode yang digunakan para ustadz adalah metode talaqqi (sorogan-bandongan) yaitu metode kolektif (halaqoh) penyampaiannya dengan model kaidah-terjemah yang mana ustadz membaca kitab berbahasa Arab, lalu menerjemahkan dan menjelaskan kaidah-kaidah dan hikmah yang terkandung di dalamnya, sementara para santri menyimak kajian yang disampaikan ustadz. Pembelajaran menggunakan metode kaidah-terjemah, penyampaian dengan lecturer (ceramah), dan tanya-jawab. (2) Perbedaan antara metode i‛rāb al-Qur’an dengan metode konvensional bahwa metode IQ diterapkan di lingkungan pondok pesantren dalam pembelajaran naḥwu-ṣaraf, balāgah, dan beberapa di pelajaran muṭāla‘ah. Metode IQ lebih mengajak siswa berinteraksi secara langsung kepada al-Qur’an maupun Hadits. Metode IQ lebih mudah diingat siswa dan lebih luas pembahasannya, adapun MK terbatas dengan kitab kurikulum pegangan. (3) Tingkat efektifitas pembelajaran bahasa Arab untuk non-Arab dengan metode IQ dan MK di lingkungan pondok pesantren bahwa metode konvensional kurang memuaskan untuk pelajaran balāgah dan muṭāla‘ah, jika tidak ada kombinasi strategi.

KONSEP JIHAD DALAM KONTEKS NEGARA BANGSA (Studi Kasus Aceh Pasca Perjuangan Kemerdekaan) M. Syabli ZA; Aidul Fitriciada Azhari; Syamsul Hidayat
Profetika: Jurnal Studi Islam Vol. 14, No. 1, Juni 2013
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v14i1.2005

The paper addressed to describe and to explain jihad in nation state context.Jihad is one of the pure concept comes from Islam and not related to territorial boundaries.Jihad can be found wherever Muslims live. While the nation state is a phenomenon,which emerged since the 17th century, caused by decolonization, as well as Indonesia.Contrast to the jihad, the nation state is strongly associated with territorial boundaries.In Indonesia, jihad resonated as a power struggle for independence and also to maintainindependence. However, after Indonesia became an independent nation state, there isalso jihad struggles to break away from it, Aceh with DI/TII and GAM for example.This study aims to uncover and construct the concept of jihad in the context of a nationstate based on Aceh’s case. By using the historical method of critical analysis, thispaper used method of literature research.The results showed that: 1) Jihad is an original intent concept in the defense andestablishment of Indonesia as a nation state, establish by founding fathers. 2) Strugglingin Aceh divided into three: when fighting together with Indonesia, fight for an Islamicstate with the DI/TII, and when tried to establish the State of Aceh by GAM. 3) Theconcept of jihad in the nation states could be identified from the opponent, the mainissue, the imagined community, as well as models of state formation. Aceh when joinedIndonesia together in the early days of independence, was fight to jihad, as well as theDI / TII can still called said jihad, in contrast to GAM that regardless of the jihad forthe sake of upholding the state for the people of Aceh. And for Indonesia itself shouldrefers back to the original intent in jihad conception nowadays.Key words: The concept of Jihad, Nation State, Aceh. Jihad merupakan konsep yang murni datang dari Islam dan tidak terkaitdengan batas-batas wilayah. Jihad ada dimana umat muslim hidup. Sementara negarabangsa merupakan fenomena, yang muncul sejak abad ke-17 dan salah satunyadisebabkan oleh dekolonialisasi, seperti halnya Indonesia.Berbeda dengan jihad, negarabangsa sangat terkait dengan batas teritorial. Di Indonesia, jihad menggema sebagaikekuatan perjuangan kemerdekaan dan juga mempertahankan kemerdekaan. Namunsetelah Indonesia merdeka, muncul juga perjuangan-perjuangan jihad untuk melepaskandiri dari negara bangsa, Aceh dengan DI/TII dan GAM contohnya.Penelitian inibertujuan untuk mengungkap dan mengkontruksi konsep jihad dalam konteks negarabangsa berdasarkan kasus Aceh.Penelitian ini merupakan penelitian kualitatif dan termasuk riset kepustakaan (libraryresearch).Yang menjadi bahan kajian adalah buku-buku sejarah tentang perjalananIndonesia dan Aceh yang sekaligus menjadi sumber data primer.Selain itu data jugadiperoleh dari sumber-sumber sekunder sebagai konfirmasi dan penunjangn sumberdata primer.Setelah dilakukan seleksi, data dianalisis dengan menggunakan metodehistoris analisis kritis, berupa deskripsi, pembahasan serta kritik-kritik terhadappermasalahan, sehingga bisa didapatkan penafsiran yang konfrehensip terhadap masalahyang diteliti.Hasil penelitian: 1) Konsep Jihad sudah ada sejak pembentukan dan menjelma usahapertahanan negara Indonesia. 2) Jihad di Aceh berdinamika dari berjuang bersamaIndonesia, mendirikan negara Islam dengan DI/TII, dan mendirikan negara Aceh denganGAM. 3) Konsep jihad dalam negara bangsa bisa diidentifikasi dari lawan, isu utama,komunitas terbayang yang dicita-citakan, serta model pembentukan negaranya. Acehketika bergabung berjuang bersama Indonesia di awal kemerdekaan melakukan jihad,begitu juga dengan DI/TII masih bisa dikatakan jihad, berbeda dengan GAM yangterlepas dari jihad demi menegakkan negara bagi bangsa Aceh.Kata kunci: konsep jihad, negara bangsa, Aceh.

MANAJEMEN PEMBELAJARAN TAHFIZH AL-QUR’AN DI PESANTREN AL-KAHFI SURAKARTA DAN PESANTREN NURUL IMAN KARANGANYAR Hamzah Kamaludin; Syamsul Hidayat; Mohamad Ali
Profetika: Jurnal Studi Islam Vol. 21, No. 1, Juni 2020
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v21i1.11061

A good case needs to be managed well too if you want to get good results. Likewise with the study of tahfizh of the Qur'an, of course it must be managed properly. Then there must be a management role to manage. If management runs well, the results obtained will be optimal. The purpose of this research is to study the management of Al-Qur'an tahfizh learning in the Al-Kahfi Islamic Boarding School in Surakarta and the Nurul Iman Karanganyar Islamic Boarding School, and to study the learning and management planning of Al-Qur'an tahfizh learning related to relationships. This type of research is a qualitative study using descriptive. This research uses the type of field research. Data collection techniques in this study were carried out by observation, interview and documentation. Instead of the Al-Kahfi Islamic Boarding School in Surakarta and Islamic Boarding School Nurul Iman Karanganyar added planning, organizing, implementing, protecting, and evaluating. Here are some differences, namely: (1) Planning. In the Al-Kahfi Islamic Boarding School in Surakarta target students memorization 5 juz, 3 juz, and 2 juz per year. The strategy taken to achieve the target is halaqoh while the Nurul Iman Karanganyar Pesantren has a target of memorizing 30 juz and 20 juz for 3 years. There are five strategies implemented, standardization, recitation, ziyadah, juziyah, tasmi ’and muroja'ah. (2) Organizing. In the Al-Kahfi Islamic Boarding School Surakarta there is no marhala musyrif while in the Nurul Iman Islamic Boarding School Karanganyar including the marhala musyrifah which is responsible for listening to students one sitting one-time juz as a substitute for juz. (3) Implementation. In the Al-Kahf Islamic Boarding School the stages in learning have not been activated and also in encouraging rote learning the students deposit memorization according to the target without any standard conversion to the next juz, in the Islamic Boarding School Nurul Iman Karanganyar the ways in which learning has been helped also when driving rote learning the students deposit their rote according to the target with the standard juziyah as a condition for moving to the next juz. (4) Evaluation. In the case of the evaluation of learning in the Al-Kahfi Islamic Boarding School Surakarta, it was discussed at the request of each musyrif because there was no support, whereas in the Islamic Boarding School Nurul Iman Karanganyar in the implementation of learning, assistance, and evaluation, according to the standards set forth in the SOP of learning Tahfiz Al- The Qur'an.Suatu perkara yang baik perlu untuk dikelola dengan baik pula jika ingin mendapatkan hasil yang baik. Begitupun dengan pembelajaran tahfizh Al-Qur’an, tentu harus dikelola dengan baik. Maka harus ada peran manajemen untuk mengaturnya. Jika manajemen berjalan dengan baik, maka hasil yang diperoleh akan optimal. Tujuan dari penelitian ini adalah untuk mengetahui manajemen pembelajaran tahfizh Al-Qur’an di Pesantren Al-Kahfi Surakarta dan Pesantren Nurul Iman Karanganyar, serta mengetahui perbedaan dan persamaan manajemen pembelajaran tahfizh Al-Qur’an antara keduanya. Jenis penelitian ini berupa penelitian kualitatif dengan pendekatan deskriftif. Penelitian ini menggunakan jenis penelitian lapangan. Teknik pengumpulan data pada penelitian ini dilakukan dengan cara observasi, wawancara dan dokumentasi. Hasil penelitian ini menunjukkan bahwa manajemen pembelajaran tahfizh Al-Qur’an di Pesantren Al-Kahfi Surakarta dan Pesantren Nurul Iman Karanganyar meliputi perencanaan, pengorganisian, pelaksanaan, pengendalian, dan evaluasi. Namun dalam penerapan manajemen tersebut terdapat beberapa perbedaan yaitu: (1) Perencanaan. Di Pesantren Al-Kahfi Surakarta target hafalan santri 5 juz, 3 juz, dan 2 juz per tahun. Strategi yang ditempuh untuk mencapai target tersebut berupa halaqoh sedangkan Pesantren Nurul Iman Karanganyar memiliki target hafalan 30 juz dan 20 juz selama 3 tahun. Strategi yang dilkukan ada lima tahap, standarisasi, tilawah, ziyadah, juziyah, tasmi’ dan muroja’ah. (2) Pengorganisasian. Di Pesantren Al-Kahfi Surakarta tidak ada musyrif marhala sedangkan di Pesantren Nurul Iman Karanganyar terdapat musyrifah marhala yang bertanggungjawab menyimak santri satu juz satu kali duduk sebagai syarat pindah juz. (3) Pelaksaanaan. Di Pesantren Al-Kahfi tahapan-tahapan dalam pembelajaran belum dijalankan dan juga dalam menyetorkan hafalan para santri menyetorkan hafalan sesuai target tanpa ada standar perpindahan ke juz berikutnya, sedangkan di Pesantren Nurul Iman Karanganyar tahapan-tahapan dalam pelaksanaan pembelajaran sudah dijalankan serta dalam menyetorkan haafalan para santri menyetorkan hafalannya sesuai dengan target dengan ada standar juziyah sebagai syarat untuk pindah ke juz berikutnya. (4) Evaluasi. Dalam hal pelaksanaan evaluasi pembelajaran tahfizh di Pesantren Al-Kahfi Surakarta, penilaian diserahkan kepada masing-masing musyrif karena belum ada strandar penilaian yang jadi pedoman, sedangkan di Pesantren Nurul Iman Karanganyar dalam pelaksaan evaluasi pembelajaran, pemberian nilai didasarkan pada standar penilaian yang sudah ditentukan sebelumnya yang tertuang dalam SOP pembelajaran tahfizh Al-Quran.

KRITIK ISLAM TERHADAP KONSEP MARXISME TENTANG PENGENTASAN KEMISKINAN Eko Bahtiyar; M. Mu’inudinillah M. Mu’inudinillah; Syamsul Hidayat
Profetika: Jurnal Studi Islam Vol. 16, No. 2, Desember 2015
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/profetika.v16i2.1846

As a social reality, poverty can’t be eliminated in absolute terms, but can be addressed and improved quality so it does not destroy humanity. Poverty as a reality of life is always described as a state of life that lacked, weak and helpless to meet their needs, both in terms of spiritual and material. The purpose of this study was to conceptualize poverty according to Marxism, and also to criticize that concept from Islam viewpoint as a religion. This study includes the type library research (library research), such as; the data and study materials including used from literature sources, either in the form of books, encyclopedias, journals, magazines, newspapers, and other papers. The form of this research is descriptive-comparative-analytical. So I can describe comprehensively thought Marxism and Islamic Thought about poverty alleviation. Discussion of the analysis of research conducted that research results obtained to alleviate poverty Marxist group should abolish bourgeois classes, banning private ownership, provocative investigation of the proletariat to the bourgeoisie attack, creating a battle between classes with spreading malice and hostility. Marx also consider religion and the state as a tool used by the borgeosie to increase their profits. All theories owned Marx is wrong and irrelevant to the truth. Islam stricly prohibitsthe hostilities and the destruction of certain communities. Islam also recognizes the right of property ownership. Goverment and religious factors also have an important rolein poverty alleviation. Islam teaches poor classes for hard-working, for the rich classes to tithe and cooperation between two classes. Keywords: poverty; marxism; Islam.

Co-Authors Achmad Sudibyo Ahmad Imam Hambali Aidul Fitriciada Azhari Alif Rio Harsenda Amien Ashiddiqi Amirsyah Amirsyah Ana Nur Wakhidah Andri Nirwana AN Arif Rahmatullah Arwin Juli Rakmadi Badaruddin Badaruddin Bambang Priyambodo Barkah Abdurrohman Eko Bahtiyar Fahmi Arfan Furqan Furqan Hamzah Kamaludin Harun Harun Harun Joko Prayitno Hayati Hayati Imran Rosyadi Imron Rosyadi Isman Isman Isman Ita Purnama Sari Khodijah Mufidah Kholifatul Hidayah Latutik Mukhlisin Lukman Affandi M. Mu’inudinillah M. Mu’inudinillah M. Syabli ZA Mahmud Yunus Daulay Moh Abdul Kholiq Hasan Mohamad Ali Mohammad Fahmi Nugraha Mohammad Fahrurroni Muh Nur Rochim Maksum Muhammad Faiz Isra Muhammad Syafri Firman Munawar Rahmat Muthoifin Mutohharun Jinan Nimas Ayu Sholehah Noto Narwanto Nur Rizqi Febriandika Nurman Ginting Riyan Pradesyah Riza Tamami Rizqi Will Ramadlan Robie Fanreza Sausan Liski Aulia Sayed Akhyar Setiawan Budi Utomo Suharjianto, Suharjianto Susi Fitria Toni Ahmad Subekti Wachidi Wachidi Wildan Hamdani

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