Articles
<![CDATA[ISLAM DAN TRANSFORMASI SOSIAL DALAM PERSPEKTIF KUNTOWIJOYO ]]>
<![CDATA[mulia, muji mulia]]>
<![CDATA[ Al-Ijtima`i: International Journal of Government and Social Science Vol 3, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negery Ar-raniry ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (13.699 KB)
<![CDATA[Kuntowijoyo is one of the Indonesian Muslim thinkers who are very concerned in the field of social transformation while Islam must uphold the transcendental values of God Almighty. According to Kuntowijoyo, humans always make social changes and the Qurââ¬â¢an must be become a paradigm and thought base. As a consequence of transformational religion, Islam makes its adherents as agents of social in social change. To carry out social transformation, the next agenda is to look for devices and tools to mobilize social dynamics. In that time, a prophetic social science that has an epistemological basis for the Qurââ¬â¢an is needed. At the same time, the Quran must be made into a paradigm of thinking in understanding social reality. Kuntowijoyo believes that with the Quranic paradigm that offers theoretical values transformed into social reality, so with the Quran, Islam will be able to build civilization. Without being based on the Quranic paradigm, according to Kuntowijoyo, social change will lead to misleading change and civilization]]>
<![CDATA[ISLAM DAN TRANSFORMASI SOSIAL DALAM PERSPEKTIF KUNTOWIJOYO ]]>
<![CDATA[Mulia, Muji]]>
<![CDATA[ Al-Ijtima`i: International Journal of Government and Social Science Vol 3 No 2 (2018): Al-Ijtima`i: International Journal of Government and Social Science ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Pemerintahan ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (472.246 KB)
<![CDATA[Kuntowijoyo is one of the Indonesian Muslim thinkers who are very concerned in the field of social transformation while Islam must uphold the transcendental values ​​of God Almighty. According to Kuntowijoyo, humans always make social changes and the Qur’an must be become a paradigm and thought base. As a consequence of transformational religion, Islam makes its adherents as agents of social in social change. To carry out the social transformation, the next agenda is to look for devices and tools to mobilize social dynamics. In that time, a prophetic social science that has an epistemological basis for the Qur’an is needed. At the same time, the Qur'an must be made into a paradigm of thinking in understanding social reality. Kuntowijoyo believes that with the Qur'anic paradigm that offers theoretical values ​​transformed into social reality, so with the Qur'an, Islam will be able to build civilization. Without being based on the Qur'anic paradigm, according to Kuntowijoyo, social change will lead to misleading change and civilization]]>
<![CDATA[Tata Kelola Pemerintahan dalam Perspektif Syariah (Analisis Penerapan Syariat Islam di Aceh) ]]>
<![CDATA[Mulia, Muji]]>;
<![CDATA[Fuad Khalil, Zakki]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 3, No 1 (2021): Vol 3 No 1 2021 ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (327.181 KB)
|
DOI: 10.21580/jpw.v3i1.9348
<![CDATA[Formalisasi pelaksanaan Syariat Islam di Aceh seiring berjalan dengan lahirnya Undang-undang No. 11 Tahun 2006 tentang Pemerintahan Aceh. Tentunya good governance menjadi salah satu indikator pelaksanaan pemerintahan. Namun, good governance yang berlaku pada pemerintahan di Aceh tersebut sehingga dapat dijalankan sesuai dengan prinsip syariah dan tidak  bertentangan dengan perundang-undangan sistem pemerintahan Indonesia, sekaligus tata pemerintahan syariah menandakan tidak menyalahi hukum internasional dan hak asasi manusia. Lahirnya Qanun syariat Islam di Aceh menjadi indikasi adanya pelaksanaan pemerintahan syariah yang sah dan dilindungi melalui undang-undang.Tujuan penelitian ini ingin mengetahui tata kelola pemerintahan dalam perspektif syariah melalui analisis penerapan syariat islam di Aceh. Penelitian ini mengunakan pendekatan deskriptif kualitatif yaitu sumber datanya diperoleh melalui wawancara secara mendalam dengan narasumber, sehingga data yang diperoleh akan dianalisis secara analisis deskriptif. Hasil penelitian ini menujukkan bahwa pengelolaan Pemerintaham Aceh didesain agar pengelolaanya mengarah pada sistem pemerintahan syariah. Meskipun demikian pengelolaan pemerintahan Aceh tidak mengabaikan pelaksanaan sesuai pranata sistem pemerintahan yang di Indonesia berdasarkan Undang-Undang Dasar 1945 yang didasari atas pancasila dan demokrasi. Pelaksanaan pemerintahan Aceh bertujuan menguatkan pelaksanaan syariat islam meliputi aqidah, ibadah, mu’amalah, akhlak, pendidikan dan dakwah islamiyah.]]>
<![CDATA[SEJARAH SOSIAL DAN PEMIKIRAN POLITIK ALI ABDUL RAZIQ ]]>
<![CDATA[Muji Mulia]]>
<![CDATA[ Islam Futura Vol 10, No 2 (2011): Jurnal Ilmiah Islam Futura ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22373/jiif.v10i2.48
<![CDATA[Ali Abdul Raziq, seorang tokoh pembaharu Mesir yang pemikirannya tidak lepas dari perkembangan keagamaan, dan sosial politik Umat Islam, khususnya Mesir. Pemikirannya yang kontroversial dipengaruhi oleh sistem liberal Barat, di mana ia pernah belajar. Kontroversi yang paling menonjol dari pemikirannya adalah dalam bidang politik (pemerintahan). Inti dari gagasannya, pertama menolak sistem khilafah, kedua, alasan perlunya umat Islam membentuk negara, adalah didasarkan pada akal semata yang dipengaruhi oleh situasi dan kondisi, bukan didasarkan pada agama. Oleh karena itu, tidak ada sistem tunggal dalam negara Islam, apalagi memiliki justifikasi normatif. Ketiga, pemerintahan dalam pandangan-nya adalah masalah duniawi, bukan urusan agama. Ia berupaya untuk memisahkan urusan agama dengan urusan politik.]]>
<![CDATA[PEMBAHARUAN HUKUM ISLAM DI INDONESIA (Analisis Historis tentang Kompilasi Hukum Islam) ]]>
<![CDATA[Muji Mulia]]>
<![CDATA[ Islam Futura Vol 7, No 1 (2008): Jurnal Ilmiah Islam Futura ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22373/jiif.v7i1.3056
<![CDATA[KHI merupakan hasil ijtihad ulama Indonesia yang selaras dengan konteks sosiologis, antropologis dan budaya yang berkembang dalam masyarakat.KHI dapat dikatakan sebagai fiqih mazhab Indonesia. Karena elemen-elemen yang mengkonstruksi hukum Islam dalam KHI mulai dari inisiatif, proses penelitian, hingga penyimpulan akhir dari pilihan-pilihan hukumnya semuanya dilakukan oleh suatu tim yang dibentuk oleh Negara dan beranggotakan hampir seluruhnya orang-orang Negara. Latar belakang pembentukan, logika hukum yang digunakan hingga pola redaksi yang diterapkan juga sebagaimana lazimnya digunakan oleh hukum positif yang diakui oleh negara. KHI juga mencerminkan politik akomodasi politik orde Baru terhadap kekuatan Islam, setelah sekian lama Islam dimarginalkan pemerintah.KHI pada tingkat tertentu merupakan fiqih yang dapat mewakili karakter dan ciri keindonesiaan, dan merupakan puncak pemikiran fiqih di Indonesia. Ia dapat dikatakan salah satu hasil pembaharuan hukum Islam yang telah mampu mewarnai langkah pembaharuan hukum Islam di Indonesia.]]>
<![CDATA[Tata Kelola Pemerintahan dalam Perspektif Syariah (Analisis Penerapan Syariat Islam di Aceh) ]]>
<![CDATA[Muji Mulia]]>;
<![CDATA[Zakki Fuad Khalil]]>
<![CDATA[ JPW (Jurnal Politik Walisongo) Vol 3, No 1 (2021) ]]>
Publisher : <![CDATA[Fakultas Ilmu Sosial dan Ilmu Politik (FISIP) UIN Walisongo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (327.181 KB)
|
DOI: 10.21580/jpw.v3i1.9348
<![CDATA[Formalisasi pelaksanaan Syariat Islam di Aceh seiring berjalan dengan lahirnya Undang-undang No. 11 Tahun 2006 tentang Pemerintahan Aceh. Tentunya good governance menjadi salah satu indikator pelaksanaan pemerintahan. Namun, good governance yang berlaku pada pemerintahan di Aceh tersebut sehingga dapat dijalankan sesuai dengan prinsip syariah dan tidak bertentangan dengan perundang-undangan sistem pemerintahan Indonesia, sekaligus tata pemerintahan syariah menandakan tidak menyalahi hukum internasional dan hak asasi manusia. Lahirnya Qanun syariat Islam di Aceh menjadi indikasi adanya pelaksanaan pemerintahan syariah yang sah dan dilindungi melalui undang-undang.Tujuan penelitian ini ingin mengetahui tata kelola pemerintahan dalam perspektif syariah melalui analisis penerapan syariat islam di Aceh. Penelitian ini mengunakan pendekatan deskriptif kualitatif yaitu sumber datanya diperoleh melalui wawancara secara mendalam dengan narasumber, sehingga data yang diperoleh akan dianalisis secara analisis deskriptif. Hasil penelitian ini menujukkan bahwa pengelolaan Pemerintaham Aceh didesain agar pengelolaanya mengarah pada sistem pemerintahan syariah. Meskipun demikian pengelolaan pemerintahan Aceh tidak mengabaikan pelaksanaan sesuai pranata sistem pemerintahan yang di Indonesia berdasarkan Undang-Undang Dasar 1945 yang didasari atas pancasila dan demokrasi. Pelaksanaan pemerintahan Aceh bertujuan menguatkan pelaksanaan syariat islam meliputi aqidah, ibadah, mu’amalah, akhlak, pendidikan dan dakwah islamiyah.]]>
<![CDATA[Teaching Factory Model Development in Vocational High Schools ]]>
<![CDATA[Akbarul Kautsar]]>;
<![CDATA[Giri Wiyono]]>;
<![CDATA[Muji Mulia]]>;
<![CDATA[Muhammad Iqbal]]>;
<![CDATA[Muhajir Al-Fairusy]]>
<![CDATA[ AL-ISHLAH: Jurnal Pendidikan Vol 14, No 4 (2022): AL-ISHLAH: Jurnal Pendidikan ]]>
Publisher : <![CDATA[STAI Hubbulwathan Duri ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.35445/alishlah.v14i4.2461
<![CDATA[This study aims to find a conceptual model of teaching factory in the field of air conditioning and air conditioning engineering in vocational high schools (VHS). The teaching factory development model is expected to have a solid legal foundation and be able to carry out independent financial management so that they are able to carry out sound business practices. This study uses a type of development research, namely research and development (R D), with a 4-D (Four-D) approach. The stages in this research are define, design, development, and disseminate. The conceptual model of the teaching factory was tested for feasibility by the validator of material experts (expert judgment) and the model user, namely by the executor of the teaching factory in the field of refrigeration and air conditioning engineering at VHS 1 Magelang. The results of the study indicate that the teaching factory conceptual model consists of components, namely 1) information technology; 2) PPK-BLUD; 3) HR; 4) block schedule; 5) worksheets; 6) products/services; 7) workshops; 8) industry partnerships; and 9) system management. Based on the results of expert validation and model user responses, the teaching factory conceptual model was declared feasible to be applied in VHS. The teaching factory conceptual model has a solid legal foundation, allows for independent financial management patterns, and can carry out healthy business practices on an ongoing basis (sustainability).]]>
<![CDATA[Fungsi Komunikasi Lintas Budaya dalam Konflik Agama Masyarakat Perbatasan Aceh ]]>
<![CDATA[Muji Mulia]]>;
<![CDATA[Muhajir Al-Fairusy]]>;
<![CDATA[Zulfatmi Zulfatmi]]>;
<![CDATA[Zakki Fuad Khalil]]>
<![CDATA[ Aceh Anthropological Journal Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Department of Anthropology ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29103/aaj.v6i2.8116
<![CDATA[Abstract: This study discussed socio-religious events at the Aceh border. The border is defined as the boundary line between Aceh which uphold Islam as its identity with the neighboring province which has multiculturalism as its identity. The border is a melting pot for various ethnic and religious groups which formed their distinctive identity. Cross-cultural communication is become necessary to reduce religious conflict that has emerged for a long time. This study asks this question: why cross-cultural communication is important for Acehnese border communities. This study used a qualitative method with an ethnographic approach to understanding the identity awareness of people who have diverse identities. Strengthening cross-cultural communication can be categorized as a form of social engineering in the context of the integration of Acehnese border communities. The study showed that religious conflicts on the Aceh border, especially at the Singkil Regency, which have occurred since 1979 and peaked in 2015 were triggered by the state of identity politics. Religious theological nuances were massively involved in the conflict and contestation, this attitude showed the legitimacy of political interests. Historically, the people of Singkil came from one ancestor with the same clan. Community integration can only be done through culture-based communication as the glue of social relations. Cross-cultural forms of communication could be found in public spaces such as traditional markets and local community weddings.Abstrak: Studi ini mendiskusikan peristiwa sosial keagamaan di perbatasan (border) Aceh. Perbatasan mengandung makna garis batas, antara Aceh yang menjunjung Islam sebagai identitas dengan provinsi tetangga yang multikultur. Kawasan ini menjadi titik pertemuan ragam etnis dan agama yang membentuk identitas tersendiri. Komunikasi lintas budaya dalam rangka meredam konflik agama yang telah lama muncul menjadi keniscayaan. Studi ini beranjak dari pertanyaan mengapa komunikasi lintas budaya penting bagi masyarakat perbatasan Aceh. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnografi untuk memahami kesadaran identitas masyarakat yang memiliki identitas beragam. Penguatan komunikasi lintas budaya dapat dikategorikan sebagai bentuk rekayasa sosial dalam konteks integrasi masyarakat perbatasan Aceh. Hasil penelitian menunjukkan jika konflik agama di perbatasan Aceh, khususnya Kabupaten Singkil yang terjadi sejak tahun 1979 dan puncaknya pada tahun 2015 dipicu oleh keadaan politik identitas. Nuansa teologis keagamaan dilibatkan secara masif dalam konflik dan kontestasi tersebut, sikap ini menunjukkan adanya legitimasi kepentingan yang bersifat politis. Realitas sejarah, masyarakat Singkil berasal dari satu nenek moyang dengan marga yang sama. Integrasi masyarakat hanya bisa dilakukan melalui komunikasi berbasis budaya sebagai perekat hubungan sosial. Bentuk komukasi lintas budaya dapat ditemui di ruang publik seperti pasar tradisional dan acara pesta perkawinan masyarakat setempat.]]>
<![CDATA[Relasi Kompetensi Profesional Guru terhadap Peran Keteladanan di SMA Laboratorium Unsyiah Kota Banda Aceh ]]>
<![CDATA[Rizki Maulana]]>;
<![CDATA[Zulfatmi Zulfatmi]]>;
<![CDATA[Muji Mulia]]>
<![CDATA[ Jurnal MUDARRISUNA: Media Kajian Pendidikan Agama Islam Vol 12, No 2 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.22373/jm.v12i2.14774
<![CDATA[The professional competence of teachers has not been able to change students' morals for the better. Usman argued that teachers have an important role, and are responsible for shaping the character of their students. The teacher is an important factor that has a big influence on the success of character education in schools. Facts in the field, there are still many teachers who do not have good competence. One of the competencies that need to be highlighted is the professional competence possessed by a teacher. This study aims to determine the professional competence of teachers at SMAS Laboratorium School Unsyiah; knowing the role of exemplary teachers in the Unsyiah School Laboratory SMAS; knowing the relationship of teacher professional competence to the role of exemplary at SMAS Laboratory School Unsyiah Banda Aceh City. The method used in this research is qualitative method. with interview data collection techniques, documentation, observation. There are 3 findings in this study; first, the professional competence of teachers at the Unsyiah School Laboratory High School; second, the role of exemplary teachers in the Unsyiah School Laboratory SMAS; the third is the relationship of teacher professional competence to the role of exemplary at SMAS Laboratorium School Unsyiah. This finding can be used to strengthen data on the relation of teacher professional competence to the role of exemplary. Based on these results, it can be concluded that the professional competence of teachers is very closely related in the process of setting an example for students, so that students will tend to be easy to advise.]]>
<![CDATA[THE TRANSFORMATION OF THE BEUT DARÔH AND KENDURI KHATAM TRADITIONS IN THE URBAN COMMUNITY OF BANDA ACEH CITY ]]>
<![CDATA[Muhajir Al-Fairusy]]>;
<![CDATA[M. Ikhwan]]>;
<![CDATA[Darlis Aziz]]>;
<![CDATA[Muji Mulia]]>
<![CDATA[ Akademika : Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32332/akademika.v27i2.4831
<![CDATA[This research examined the issue of religious traditions in Aceh from the perspective of understanding and interpreting the Quran. The research focuses on the beut darôh tradition, which culminates with the ceremony of kenduri khatam. In essence, this indigenous Acehnese ritual has been practiced for a long time in Acehnese culture and is exclusively celebrated during the month of Ramadan. The aim of beut darôh is to color the night during Ramadan after the tarawih prayer is done in every mosque and meunasah (Muslim house of worship), frequently in the midst of rural communities. This ritual culminated at the end of Ramadan with the commemoration of the kenduri khatam. This closing ritual encompasses the entire community. Aceh Besar and Banda Aceh were the primary locations to observe this practice evolving and changing. This research begins with the question, "Why are the beut darôh and kenduri khatam traditions able to develop in the middle of urban Acehnese society?" This study employed qualitative methodologies, incorporating grounded research. The findings of the study indicate that the beut darôh and kenduri khatam traditions are perceived as part of the Acehnese people's religious identity and culture. Beut darôh is not only a custom of reading the Quran together, but it is also an educational space for learning the Quran. Meanwhile, the people of Aceh view kenduri khatam as a sign of thankfulness as well as a social space including religious relationships and local traditions. Nonetheless, the beut darôh tradition, which was originally prevalent in Aceh's village communities, gradually expanded and persisted in Aceh's urban communities. In practice, however, there are some distinctions between the beut darôh tradition in rural and urban Acehnese societies.]]>
