Dirosat : Journal of Islamic Studies
DIROSAT : Journal of Islamic Studies, is an Islamic studies and research journal published by Al-Amien Prenduan Institute for Islamic Studies (IDIA Prenduan). It specializes in Islamic studies and humanities, and is intended to communicate original researches and current issues on the subject. The subject covers textual and fieldwork studies with various perspectives of law, philosophy, mysticism, history, art, theology, humanity, and many more.
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86 Documents
<![CDATA[DAKWAH ISLAMIYAH: MENIMBANG KEMBALI KONSEP DAKWAH ISLAM MOHAMMAD NATSIR ]]>
<![CDATA[Akhmad Anwar Dani]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 1, No 1 (2016): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v1i1.12
<![CDATA[Basically, Islam is message (risalah) religion that it put its da’wah activities in delivering all doctrines which are consist inside this religion. These become center role for developing the future. Da’wah vitality in Islam gives the signal that will come the new formulation appropriating with developing of the world in this time. It is an opportunity for Islam in order it’s doctrines concept were received by new civilization; modern civilization. This proposition will be answered by Muhammad Natsir with amarma’ruf nahi munkar concept, which it combined the matter of da’wah, subject of da’wah and object of da’wah as a concept inseparable between and other.]]>
<![CDATA[Pesan Dakwah dalam Film 99 Cahaya di Langit Eropa (Studi Semiotika terhadap Film Karya Guntur Soeharjanto) ]]>
<![CDATA[Ach Zulfikar Ali]]>;
<![CDATA[Nasruddin Nasruddin]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 2, No 1 (2017): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v2i1.65
<![CDATA[Movie is one of the most effective tools for da’wah in present time and also in future. Regardless of its drawbacks and advantages, it is the mass media that plays important role in influencing and shaping public opinion. It molds public opinion through its contents.Among the most phenomenal movies is ’99 Cahaya di Langit Eropa’. This movie contains strong messages of da’wah, yet it also has the contrary. This study aims to investigate da’wah messages in this movie, both verbal and non-verbal. Two parts of this movie are analyzed. This study is a qualitative study. It employs Roland Barthes semiotics theory to analyze the denotation, connotation and myth in the movie.Data are collected through documentation and library research. Results show that this movie presents values and messages of da’wah Islam. The messages delivered include aqidah, shariah, and akhlaq. It also conveys messages answering contemporary issues in da’wah such as negative stigma of non-Muslim about hijab and polygamy. On the other hand, the movie also has a non-verbal message that appears contradictory to da’wah messages, camel hump hijabstyle.]]>
<![CDATA[IMAM SYAFI'IE DAN PESANTREN ]]>
<![CDATA[Saiful Anam]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 1, No 1 (2016): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v1i1.8
<![CDATA[Imam Syafi’ie was a Muslim innovator. It was proofed by old statement and new statement which was known in two his life. Imam Syafi’ie could be called as a Muslim Intellectual who was the most familiar around muslim’s society in Indonesia. Because his name was so closer with them, indeed it was become the name of school or Islamic school in Indonesia, such as; Syafi’iyah or Salafiyah Syafi’iyah etc. in his life, Imam Syafi’ie wrote about 200 book, especially in fiqh.]]>
<![CDATA[POLITIK PENDIDIKAN ISLAM BERBASIS MULTIKULTURAL: Konsep dan Strategi Pembelajaran Agama Islam dalam Mewujudkan Islam Rahmatan Li Al-‘Ālamīn ]]>
<![CDATA[Samsul Munir]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 2, No 2 (2017): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v2i2.105
<![CDATA[Degradasi nilai-nilai kebangsaan yang menjadi semangat nasionalisme, dengan ditandai munculnya isu-isu sara, adat, ras, agama dan politik dalam kubangan konflik seperti yang terjadi sekarang ini menunjukkan bahwa hal ini masih sangat jauh dari harapan para founding father bangsa yang meletakkan “Bhineka Tunggal Ika” sebagai simbol dalam lambang negara Indonesia. Peletakan simbol yang menjadi representasi keberadaan bangsa ini, memiliki arti terwujudnya suatu tatanan hidup berbangsa yang terdiri dari keanekaragaman dalam kebersatuan. Isu-isu yang dapat memecah belah keharmonisan hidup berbangsa pada masyarakat Indonesia yang beragam di era globalisasi sekarang ini memang sangat perlu untuk diperhatikan dan sekaligus dicarikan formulasinya melalui pendidikan dalam rangka mewujudkan harapan para pendiri bangsa tersebut. Islam sebagai agama mayoritas bangsa Indonesia yang di dalamnya terkait erat dengan pendidikan sesungguhnya mempunyai tantangan luar biasa hebatnya dalam mengimplementasikan ajaran-ajaran yang oleh pemeluknya diklaim sebagai agama yang bernilai rahmatan li al-‘ālamīn. Islam sebagai agama yang ajaran-ajarannya bersifat kaffah dengan begitu dalam setiap peradaban yang dilalui oleh umat Islam, nyaris eksistensinya juga tidak bisa terlepas dengan pendidikannya. Menjadikan pendidikan Islam sebagai suatu proses pembangunan masyarakat dalam menyikapi isu-isu yang dapat memecah belah bangsa, penurunan nilai-nilai kebangsaan dan persoalan moralitas masyarakat yang terkikis oleh globalisaasi menjadi suatu keniscayaan untuk mewujudkan keanekaragaman dalam bingkai kebersatuan. Menjadikan pendidikan Islam mulitikultural sebagai basis utama pembangunan moral dan spiritual di Indonesia menjadi strategis dengan mengingat bahwa bangsa Indonesia adalah bangsa yang penduduknya mayoritas Muslim dan kondisi fisiknya yang beragam kultur.]]>
<![CDATA[Sinkretisme Agama dan Budaya dalam Tradisi Sesajen di Desa Prenduan ]]>
<![CDATA[Aminullah Aminullah]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 2, No 1 (2017): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v2i1.64
<![CDATA[It is an obvious fact that culture and religion are often inseparable. For Muslims, some of cultures they live in are sometime not in line with their religion teachings. One of the examples is offering tradition. It is considered shirk for some of Islamic leaders. But then, it is still maintained by people in Prenduan, where the majority is Islamic believers. This shows that this tradition is a syncretic practice combining religious and culture. This research is aimed to investigate the syncretic process and value of offering tradition. Phenomenological approach is used in this study. Data are collected used interview, observation, and documentation which combined in the field notes and analyzed through data reduction, categorizing and making sense of the essential meanings of the phenomenon. The result shows that syncretic process in Prenduan was started from the old offeringtradition which was difficult to stop and the decrease of Prenduan people understanding of the tradition. So that, the Islamic leaders tried to modify the tradition, taking advantage of the limited understanding, by bringing Islamic teachings in people belief and their way of doing offering tradition. This study concludes that syncretic value of the tradition is in the way of doing and the belief of Prenduan people about the tradition.]]>
<![CDATA[Muslim World and the Globalisation Challenge: [En]Countering Dehumanization or Humanised Integration ]]>
<![CDATA[Azhar Ibrahim]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 1, No 2 (2016): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v1i2.19
<![CDATA[Globalisation is a challenge for Muslim world as it can be opportunities. The term globalisation mostly refers to the opening up the market to transnational corporations (TNCs) which is in line with liberalisation of the economy. Ironically those who call for “opening up of borders” or “capital liberalisation” are actually the one who are so strict in the immigration policies and practices. Protecting their own labour market, while encouraging their own TNCs to optimise their presence in the developing countries is a blatant contradiction. The calamitous effects of neoliberal globalisation are striking crucial aspects of life, such as economic justice, environmental condition, and educational system. Therefore, critical response to globalisation is imperative. In many ways, the readiness to discuss critically on globalisation is very much to be welcomed. This paper points to the need to discuss beyond the preoccupation of economic needs. It proposes to create and project another kind of globalisation which points to a humanised global integration. The real opportunity is when we are able to see the problems of humankind as a whole. Muslim must be at the forefront in forging human solidarity and cooperation so as to attain a humanised global order.]]>
<![CDATA[WACANA PERKEMBANGAN PENDIDIKAN ISLAM DI INDONESIA: PENDEKATAN HISTORIS DAN SOSIOLOGIS ]]>
<![CDATA[Edi Kurniawan Farid]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 2, No 2 (2017): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v2i2.62
<![CDATA[This paper tries to explain the developments of thought associated with Islamic Education in Indonesia and it’s dynamics that occurred before the period of independence, post-independence until today. What the writer describes here be presented with a historical-sociological approach, also explain the discourses that developed in it. In general, Islamic education in Indonesia before independence faced several phases, those can be exposed in three major processes. First, the process of transmission and internalization of Islamic values and Islamic Education. Second, the process of Islamic Education as a self-defense of colonialism. Third, the process of transition to the renewal of Islamic Education. Furthermore the phase of post-independence, Islamic Education in Indonesia is still in the phase of ideal model searching process in Islamic Education. The search for this ideal model will continue to response and answer the developments and the challenges of the modern world that required by mastering science and technology. The efforts that have been passed are first, the integration of Islamic Education in the national education system. Second, the rise of excellent Islamic Schools. Thirdly, the most recently is the back-to-pesantren effort, that seeking the pesantren system as a reference model of Islamic Education considering the pesantren as an indegeneous education form in Nusantara whose still existed since long ago]]>
<![CDATA[AHMAD DAHLAN DAN PESANTREN: GERAKAN PEMBAHARUAN PENDIDIKAN, DAKWAH, DAN PEMBERDAYAAN MASYARAKAT DI INDONESIA ]]>
<![CDATA[Anwar Nuris]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 1, No 2 (2016): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v1i2.15
<![CDATA[Islamic revitalization movement in Indonesia could not be separated from the figure of Ahmad Dahlan as a founder of Muhammadiyah. This can be traced through the early history and development of Muhammadiyah which is indicated by the lights of Ahmad Dahlan through Islamic revitalization movement. This article observes the personage of KH. Ahmad Dahlan from anthropological and sociological view. This observation is intended to find out the role of the person in the map of community development. The main aim of this article investigates correlation between the figure of KH. Ahmad Dahlan and educational system of the Islamic boarding school (pesantren) in Indonesia. The correlation of Muhammadiyah and Islamic boarding school is examined thorugh three categories as significant indicators to show the function and role of the Muhammadiyah. The three categories are: educational institution and the development of Islamic teachings, institution of struggle and Dakwah Islamiyah, and institution for community empowerment and public service. Of the three categories, this study found that KH. Ahmad Dahlan is a figure who could respond to its latest challenges quickly and precisely through revitalization movement in the field of education, dakwah, and community empowerment in Indonesia.]]>
<![CDATA[RELEVANSI PEMIKIRAN MUHAMMAD ABDUH TERHADAP SISTEM PENDIDIKAN DI PESANTREN ]]>
<![CDATA[Sidiq Mustakim]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 1, No 1 (2016): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v1i1.9
<![CDATA[Sufism (Tasauf) Concept of Al-Ghazali which dominated in Islamic boarding school was being causal factor why didn’t the pupil or student too know about Muhammad Abduh. Abduh is a rational conceiver who considered that muslim’s deterioration caused by taklid. It was appropriate with his senior, Al-Afghani. Muhammad Abduh thought that it was caused by the stupidity doctrines, like adulating to syeikh, the teacher and others. Muhammad Abduh considered those doctrine would like to make the mind stops thinking, researching more about islam. Then, it was considered being in contradiction with culture and tradition in Islamic boarding school which all of pupil or student in Islamic boarding school have the highest obedient to their teacher.]]>
<![CDATA[TRADISI MUJĀHADAH TAḤFĪẒ AL-QUR’ĀN DI PONDOK PESANTREN AL-ITTIFAQIAH INDRALAYA OGAN ILIR SUMATERA SELATAN (Analisis Living Qur’an) ]]>
<![CDATA[Amin Muhammad]]>
<![CDATA[ Dirosat : Journal of Islamic Studies Vol 2, No 2 (2017): Dirosat: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Institut Dirosat Islamiyah Al-Amien Prenduan Sumenep ]]>
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DOI: 10.28944/dirosat.v2i2.106
<![CDATA[Mujāhadah taḥfīẓ al-Qur’ān is a big effort of santri in Al-Ittifaqiah Islamic Boarding School to fixing their memorization of the quran. Mujāhadah is consisting three levels, namely firts mujāhadah or mujāhadah ūlā, second mujāhadah or mujāhadah ṡāniah, and third mujāhadah or mujāhadah ṡāliṡah (also known by mujāhadah majlīs asy-syahādah). The author uses living Quranic analysis to examine the historicity and sosial construction of the tradition. The historicity of this tradition comes from the actions of the Prophet and his companions who used to recite the Quran with a certain time limit, although there is a mistake in the line of Ittifaqiah’s sanad. The Social construction of this tradition devides in three phases, namely: the externalization of the PP. An-Nur’s alumni in formulating the memorizing rules in LEMTATIQI and being objectified in LEMTATIQI’S code of conduct in chapter 1 verse 12, and being internalized by all ittifaqiah’s community.]]>
