Articles
<![CDATA[Muslim Minority in Yogyakarta: Between Social Relationship and Religious Motivation ]]>
<![CDATA[Warsah, Idi]]>;
<![CDATA[Masduki, Yusron]]>;
<![CDATA[Imron, Imron]]>;
<![CDATA[Daheri, Mirzon]]>;
<![CDATA[Morganna, Ruly]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.6873
<![CDATA[This study aimed to investigate the relationship between minority Muslim families and those of non-Muslims in Banjarasri, Kalibawang, Kulon Progo Yogyakarta; and to find out the religious diversity motivation of the Muslim families. This study used descriptive qualitative method by applying a phenomenological approach. The data were garnered using observation and interview. This study revealed that the acculturation of arts, cultures, and social community made Muslim families and non-Muslim families live side by side. The religious motivation of Muslim minority for the sake of maintaining their faith rested upon both extrinsic and intrinsic motivations. Extrinsically, it could be seen from the strong influence of the mosque administrators, the power of various religious activities to enhance religious awareness, and the solid cohesiveness of the group to strengthen as well as protect religious motivation. Intrinsically, the religious motivation of Muslims in Banjarsari was basically the effect of self-awareness by reasons of their minor position, so that such motivation yielded strong inner capacity from each Muslim family to revive and get more deeply into Islam.]]>
<![CDATA[Butir-Butir Nilai Pancasila Dalam Kajian Tafsir Mudhu’iy ]]>
<![CDATA[Ahmad Dibul Amda]]>;
<![CDATA[Ratnawati Ratnawati]]>;
<![CDATA[Mirzon Daheri]]>
<![CDATA[ FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan Vol 5, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/jf.v5i2.1666
<![CDATA[The attitude opposing Pancasila on one hand rests upon the Qur’an as the legal basis for the people and on the other hand is a consistently hot discourse. The foregoing makes it essential to study the relevance of Pancasila and the Qur’an. The researchers examine the Qur’anic viewpoint on Pancasila by examining its relevance to the values of Pancasila’s points. This library research is descriptive qualitative. The researchers use the maudhu'iy tafsir approach in elaborating Qur’anic verses to see their compatibility with Pancasila. Maudhu'iy's interpretation begins by collecting verses related to the problem, analyzing their meanings so that they come to a conclusion. From the research, it can be understood that Pancasila and the Qur’an have the same intentions and meaning relationships. In principle, Pancasila is the Islamic teaching in the Qur’an. This conclusion is indicated by the 45 points of Pancasila’s values in that all of which have relevant meanings to the Qur’an]]>
<![CDATA[Konsep Pendidikan Islam dan Psikologi Humanistik tentang Potensi Manusia ]]>
<![CDATA[Ratnawati Ratnawati]]>;
<![CDATA[Mirzon Daheri]]>
<![CDATA[ FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan Vol 6, No 2 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/jf.v6i2.3526
<![CDATA[Bila merujuk kepada berbagai pendapat tentang konsep Islam dan psikologi humanistik ketika berbicara potensi manusia, akan dijumpai beragam pendapat. Pada satu sisi ada yang memandang bahwa konsep yang ditawarkan oleh aliran tersebut tidak bertentangan dengan ajaran Islam, sedang di sisi lain memandang bahwa apa yang ditawarkan oleh aliran tersebut bertentangan dengan ajaran Islam. Kelompok pertama, memandang psikologi humanistik mewakili suara Islam. Sementara kelompok yang kedua mengatakan bahwa over optimistik jika menjadikan manusia sebagai penentu tunggal pengembangan sumber daya manusia, sedangkan di dalamnya ada peran Tuhan.Bertitik tolak perbedaan persepsi ahli tentang hal tersebut, studi ini bermaksud memaparkan informasi normatif deskriptif melalui analisis kritis tentang potensi manusia sehingga dapat dipetakan bagaimana konsep pendidikan Islam dan bagaimana pandangan psikologi humanistik. Dengan itu, diharapkan akan jelas sisi mana dari psikologi humanistik yang sesuai dan benar-benar bertentangan dengan sudut pandang Islam, khususnya dalam melihat potensi manusia.Konklusi studi ini adalah, dalam perspektif pendidikan Islam, manusia adalah suatu entity yang unik karena memilik potensi melebihi dari makhluk-makhluk yang lain. Salah satu kekhasannya adalah terkait wujudnya yang multi dimensi dan bahkan untuk menciptakannya pernah didialogkan lebih dahulu oleh Allah dengan Malaikat. Sementara mazhab psikologi humanis memandang manusia memiliki kebutuhan serta kecenderungan untuk mengaktualisasikan diri. Kendatipun semua manusia memiliki kemampuan ini, hanya kecil sekali prosentase orang yang berhasil mencapainya.]]>
<![CDATA[Muslim Minority in Yogyakarta: Between Social Relationship and Religious Motivation ]]>
<![CDATA[Idi Warsah]]>;
<![CDATA[Yusron Masduki]]>;
<![CDATA[Imron Imron]]>;
<![CDATA[Mirzon Daheri]]>;
<![CDATA[Ruly Morganna]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
Show Abstract
|
Download Original
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Original Source
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DOI: 10.21043/qijis.v7i2.6873
<![CDATA[This study aimed to investigate the relationship between minority Muslim families and those of non-Muslims in Banjarasri, Kalibawang, Kulon Progo Yogyakarta; and to find out the religious diversity motivation of the Muslim families. This study used descriptive qualitative method by applying a phenomenological approach. The data were garnered using observation and interview. This study revealed that the acculturation of arts, cultures, and social community made Muslim families and non-Muslim families live side by side. The religious motivation of Muslim minority for the sake of maintaining their faith rested upon both extrinsic and intrinsic motivations. Extrinsically, it could be seen from the strong influence of the mosque administrators, the power of various religious activities to enhance religious awareness, and the solid cohesiveness of the group to strengthen as well as protect religious motivation. Intrinsically, the religious motivation of Muslims in Banjarsari was basically the effect of self-awareness by reasons of their minor position, so that such motivation yielded strong inner capacity from each Muslim family to revive and get more deeply into Islam.]]>
<![CDATA[NILAI-NILAI PENDIDIKAN ISLAM DALAM PROTOKOL KESEHATAN DI MASA PANDEMI COVID-19 ]]>
<![CDATA[Mirzon Daheri]]>;
<![CDATA[Apri Ana Desi]]>
<![CDATA[ Ta'allum: Jurnal Pendidikan Islam Vol 9 No 2 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Tulungagung ]]>
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DOI: 10.21274/taalum.2021.9.2.241-271
<![CDATA[Abstract: The existence of counter-religious beliefs in the health protocol has resulted in resistance to its implementation. In addition, there are also issues of negative impacts on health that have exploded on various social media. So it is important to examine the perspective of religion, especially Islam, on this health protocol. This research is a research library that uses content analysis as a technique in analyzing data. Primary data to be taken is the Decree of the Minister of Health of the Republic of Indonesia number HK.01.07 / Menkes / 382/2020 regarding health protocols. The results show that the health protocol is in line with the values of Islamic education, namely the values of aqidah, morals, worship and social values.]]>
<![CDATA[Perencanaan Strategi Guru dalam Pembelajaran Pendidikan Agama Islam pada masa Covid-19 ]]>
<![CDATA[Wahid Hasim]]>;
<![CDATA[Kusen Kusen]]>;
<![CDATA[Hartini Hartini]]>;
<![CDATA[Mirzon Daheri]]>
<![CDATA[ EDUKATIF : JURNAL ILMU PENDIDIKAN Vol 3, No 6 (2021): December Pages 3500-5500 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/edukatif.v3i6.1147
<![CDATA[Adanya COVID-19 yang menyebar keseluruh dunia, termasuk di Indonesia telah menimbulkan banyak korban jiwa. Hal ini memaksa pemerintah mengeluarkan kebijakan Pembelajaran Jarak Jauh, diantaranya melalui daring, agar kegiatan pendidikan tetap berjalan, termasuk Pendidikan Agama Islam. Tentunya guru memerlukan perencanaan strategi yang berbeda dari perencanaan strategi sebelumnya, dalam menanamkan nilai-nilai Islam kepada siswa yang menjadi bagian penting tujuan pendidikan nasional. Tujuan penelitian ini untuk mengetahui dan memahami bagaimana perencanaan strategi guru dalam pembelajaran Pendidikan Agama Islam akibat COVID-19. Teknik pengumpulan datanya melalui wawancara terhadap 5 orang responden sebagai informan. Hasil yang didapat yaitu bahwa guru menempuh perencanan strategi pembelajaran dengan membangun kesiapan siswa dalam pembelajaran, mendesain perencanaan pembelajaran, penggunaan strategi dan metode, penggunaan media, sumber belajar dan bahan ajar, alokasi waktu, dan penilaian hasil belajar formatif.]]>
<![CDATA[Pendidikan Akhlak: Relasi Antara Sekolah dengan Keluarga ]]>
<![CDATA[Mirzon Daheri]]>;
<![CDATA[Idi Warsah]]>
<![CDATA[ AT-TURATS Vol 13, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Tarbiyah dan Ilmu Keguruan (FTIK) IAIN Pontianak ]]>
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DOI: 10.24260/at-turats.v13i1.1285
<![CDATA[Tak ada yang memungkiri keluarga dalam hal ini orang tua memiliki peran yang strategis dalam pendidikan. Terlebih dalam aspek akhlak. Sekolah sebagai lembaga mitra orang tua untuk mendidik anaknya. Artinya keduanya sama-sama memiliki tanggung jawab agar anak menjadi manusia seutuhnya. Namun, masih sulit ditemui relasi antara keduanya berjalan sebagaimana mestinya. Sekolah menuju barat sebagai tujuannya, keluarga justru tidak tahu malah berjalan ke utara. Masih terjadi pragmentasi antara keduanya. Artinya belum terbangun komunikasi yang baik agar keduanya dapat berkolaborasi, menapaki jalan mencapai tujuan pendidikan.]]>
<![CDATA[The Practice of Tabut in Bengkulu: A Shared Tradition of Sunni And Shia ]]>
<![CDATA[Femalia Valentine]]>;
<![CDATA[Idi Warsah]]>;
<![CDATA[Ruly Morganna]]>;
<![CDATA[Mirzon Daheri]]>
<![CDATA[ Al-Albab Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Graduate Program of Pontianak Institute of Islamic Studies ]]>
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DOI: 10.24260/alalbab.v10i2.2026
<![CDATA[This study explains how the existence of Tabut is interpreted so that it becomes a tradition in the Sunni’s community. It is important to understand how this ritual is maintained in the midst of the Sunni-Shia’s conflicts which continue to occur. The present study was qualitatively conducted using a field research method. The members including the leaders of Keluarga Kerukunan Tabut (KKT) and those of Tabut Pembangunan as the community handled by the government were engaged as the participants of this study. The data collection techniques deployed interviews, observations, documentation, and literature reviews. The present study revealed that the existence of Tabut’s tradition which is claimed to be a tradition originated from Shia’s teachings is able to maintain its presence in Bengkulu. This existence survives in the middle of Bengkulu’s society that is predominantly Sunni. This tradition is capable of being a peaceful path between Sunni and Shia in Bengkulu because each of them succeeds in creating social interactions through the Tabut’s tradition as human relations and the symbol they interpret. As an implication, this study highlighted that a religious or cultural activity can be a medium of social bondage in the midst of cultural diversity. This study contributes to being a reference for those who have interests in anthropological, social, and religious fields.]]>
<![CDATA[Religious Moderation, Inclusive, and Global Citizenship as New Directions for Islamic Religious Education in Madrasah ]]>
<![CDATA[Mirzon Daheri]]>
<![CDATA[ Nazhruna: Jurnal Pendidikan Islam Vol 5 No 1 (2022): Islamic Education ]]>
Publisher : <![CDATA[Program Studi Pendidikan Islam Institut Pesantren KH Abdul Chalim Mojokerto ]]>
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DOI: 10.31538/nzh.v5i1.1853
<![CDATA[This article examines the direction of the development of Islamic religious education in Madrasah. The main subject of the research is the Decree of the Minister of Religion (KMA) number 183 of 2019 concerning the Islamic religious education curriculum and Arabic language in Madrasah. This research is very important in order to be able to explore the direction of the development of Islamic Religious Education in Madrasah and how to determine the basis for that direction. This clarity can ensure the truth or untruth of various issues milling about this, one of which is the issue of the abolition of Islamic religious education lessons. Researchers studied with a descriptive qualitative approach using content analysis techniques. So far, no researcher has studied this subject. The results show that the direction of Islamic religious education was born through in-depth study. Development is based on philosophical, sociological, psycho-pedagogical, and theoretical foundations as well as a rationalization so that it can be said to be a systemic and measurable reinforcement. Moderate and inclusive behavior is one of the goals that is strengthened as the direction of Islamic religious education in Madrasah so students are ready dan play positif as global citizenship.]]>
<![CDATA[Efektifitas WhatsApp sebagai Media Belajar Daring ]]>
<![CDATA[Mirzon Daheri]]>;
<![CDATA[Juliana Juliana]]>;
<![CDATA[Deriwanto Deriwanto]]>;
<![CDATA[Ahmad Dibul Amda]]>
<![CDATA[ Jurnal Basicedu Vol 4, No 4 (2020): October, Pages 775-1467 ]]>
Publisher : <![CDATA[Universitas Pahlawan Tuanku Tambusai ]]>
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DOI: 10.31004/basicedu.v4i4.445
<![CDATA[Belajar daring pada sekolah dasar banyak menggunakan media WhatsApp. Penting untuk menelisik bagaimana efektifitas belajar daring melalui WhatsApp. Peneliti melakukan penelitian lapangan dengan pendekatan kualitatif deskriptif pada berbagai Sekolah Dasar. Hasilnya menunjukkan bahwa pembelajaran daring melalui WhatsApp pada sekolah dasar cendrung tidak efektif. Sangat diperlukan evaluasi peran guru juga orang tua dalam hal ini kedepan.]]>
