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<![CDATA[Peran Kepemimpinan Dalam Penjaminan Mutu Perguruan Tinggi Keagamaan Islam Swasta ]]>
<![CDATA[Chairy Ach.]]>;
<![CDATA[Arinda Firdianti]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 1 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i1.1
<![CDATA[Penjaminan mutu pendidikan tinggi keagamaan Islam mutlak diberikan oleh sebuah lembaga yang menyelenggarakan pendidikan tinggi keagamaan Islam baik negeri maupun swasta, sebagai konsekuensi pertanggungjawaban civitas akademika terhadap janji yang diberikan kepada stakeholder. Fenomena dilapangan menunjukkan bahwa masih banyak perguruan tinggi Islam swasta yang belum memberikan penjaminan mutu secara optimal, hal ini berimbas pada rendahnya minat calon mahasiswa yang akan masuk ke perguruan tinggi Islam swasta yang kualitas mutunya masih rendah. Pimpinan perguruan tinggi Islam swasta sudah harus memulai membangun jati diri untuk mengoptimalkan peran pimpinan dalam memberikan penjaminan mutu perguruan tingginya. Unsur utama yang menentukan mutu sebuah institusi adalah kepemimpinan, penting kiranya memiliki pemimpin yang unggul dalam mencapai mutu organisasi.]]>
<![CDATA[Barokah Kyai dan Kebahagiaan Santri Milenial ]]>
<![CDATA[Aprezo Pardodi Maba]]>;
<![CDATA[Anugrah Intan Cahyani]]>;
<![CDATA[Mispani]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 1 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i1.2
<![CDATA[Being happy is everyone's hope. There are many ways to get it. However, some people still prefer to devote themselves to the kyai of Islamic boarding school, the reason is to obtain baraka. This paper aims to understand the happiness of servant students in the millennial era and what are factors that influence it. A qualitative phenomenological approach is used to understand how the process is. Three servant students were involved in becoming participants after meet several criteria that have been decided by the author. Semi-structured interviews with participants were used to obtain the data. The data were written down to be an interview transcript. Then the interview transcript was analyzed using the phenomenological method. The writer found that the millennial servant students were happy by dedicating themselves to the kyai, the main motivation of serving them was to obtain baraka. Obedience to the kyai makes a transcendental relationship to God which were manifested by being patient, humble, sincere, and prejudiced. The transcendental relationship has an impact on happiness and peace of heart. The implications and benefits of research will be discussed.]]>
<![CDATA[Kepemimpinan Ulama Dalam Tinjauan Sosiologi ]]>
<![CDATA[Ali Murtadho]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 1 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i1.3
<![CDATA[Linking the theme of the study of leadership and ulama (clerics) from a sociological perspective is an interesting matter. Because, the theme of leadership and ulama (clerics) is a multidisciplinary field. On the other hand, ulama (clerics) have an important role in people's lives. Ulama (clerics) have a role in the context of rapid social, political, and economic change. Ulama—especially in Indonesia—is used to denote someone who has a deep knowledge of Islam and is a religious figure and occupies an important and strategic position in the social world. This article will discuss the Ulama (cleric) from the perspective of the sociology of leadership. The discussion in this article uses Max Weber's theory of charisma. As it is known, charisma is pinned on certain qualities of an individual's personality that are different from ordinary people, and he is treated as someone who has blessings from the supernatural, superhuman, or at least, specifically has extraordinary powers or qualities. Therefore, Max Weber's concept of charisma is used to analyze the charismatic scholars from Turkey and Indonesia. This charismatic cleric (ulama) is addressed to the figures of Badiuzzaman Said Nursi, Fethullah Gullen, KH. Hasyim Asy'ari, and KH. Ahmad Dahlan.]]>
<![CDATA[Pemberdayaan Masyarakat Pedagang Kaki Lima di Sekolah Terdampak Covid-19 di Kecamatan Way Jepara Kabupaten Lampung Timur ]]>
<![CDATA[Sumaryati]]>;
<![CDATA[Hanna Hilyati Aulia]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 1 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i1.4
<![CDATA[This paper aims to describe the empowering of street vendors in schools affected by covid-19 in Way Jepara District, East Lampung Regency. This article uses a participatory action research approach in the process of empowering street vendors. The results of this research are as follows: Assistance of street vendors has changed, namely; First, the increased self-awareness of traders that entrepreneurship must be started now and be tried immediately so that they can become independent; Second, being able to make changes to the way of organization to be of higher quality; Third, the formation of a merchant gathering forum with the name Fosikom Kreatif PKL Way Jepara as a forum for empowering traders who according to them can provide solutions in a pandemic situation. After this action research program was carried out, the street vendors in Way Jepara District, had the skills and activities that could meet the daily needs of their families to create a safe, peaceful, prosperous and harmonious society.]]>
<![CDATA[Ilmu Dalam Perspektif Al-Ghazali dan Ibnu Rusyd ]]>
<![CDATA[Dedi Mustofa]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 1 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i1.5
<![CDATA[Science can be useful for human life but can also be detrimental to human life. This is because the subjects of the users of knowledge are different so that they have different morals. In the study of science, there is one figure who is well-known in the field of Sufism and is competent in the field of philosophy. Imam al-Ghazali is one of the famous scholars and thinkers to date and some of his work as a guide for Muslims. There are several procedures for acquiring true knowledge according to Imam al-Ghazali, where such procedures must be adopted gradually in a systematic step coverage. This systematic step was stated by Imam al-Ghazali in a state that consists of 6 stages, namely intention/determination, repentance, mujahadah, muzakarah, mukasyafah and musyahadah. Ibn Rushd did three attempts at a time that is defending the philosophers who dikafirkan al-Ghazali, clarifying understanding of philosophy and refute understand Al-Ghazali. The defense of philosophers is carried out by formulating the harmonization of religion and philosophy.]]>
<![CDATA[Islam Konservatif dan Masalah Kenegaraan ]]>
<![CDATA[Feri Riski Dinata]]>;
<![CDATA[Ali Kuswadi]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 1 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i1.6
<![CDATA[This article will discuss several discussion topics related to Conservative Islam and state issues. The research method used is descriptive-historical, which describes what happened in the past, and Analytical-Evaluative in dissecting the writings of Ahmad Syafi'i Ma'arif in his book Islam and State Problems, namely the emergence of the root problems of Islamic politics in Indonesia began during a period of political schism that occurred during the revolutionary period, where Islamic organizations separated from Masjumi, causing the weakening of the political power of the Muslim Ummah in Indonesia. As for Syafi’i Ma’arif's view of the debate that took place in the Constituent Assembly, he was openly grateful that the efforts of Islamic figures who wanted to make Islam the basis of the Indonesian state failed to materialize. So what will happen is great difficulty to implement it in the modern era, because all of this is the result of their ijtihad long before the fall of the Baghdad caliphate and he affirms his stance that efforts to turn Indonesia into an Islamic state, even if it is legal according to the Constitution in 1999 1950 was an unrealistic premature attempt because a solid religious intellectual foundation for such a building had not yet been created]]>
<![CDATA[Urgensi Kelekatan Dalam Perkembangan Jiwa Anak ]]>
<![CDATA[Moh. Ali Murtadlo]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 1 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i1.7
<![CDATA[The attachment in the children’s psychological development is very important. The children who have been given a good attacment from their parent will get a positive psichological development, such as feeling safe, being able to explore, woking model of their reviving relationship, being conficeent, developing his intelactual potential, being capable of thingking logically, being capable of developing his emphaty, being capable of coping with stress and frustration, being capable of coping with fear and enxiety as well as being capable of developing a good social relationship with people. Clearly, it gives children an opportunity to explore the environment comfortably.]]>
<![CDATA[Tata Kelola Perguruan Tinggi Keagamaan Islam Swasta Dalam Mewujudkan Kampus Berbudaya Mutu ]]>
<![CDATA[Erina Pane]]>;
<![CDATA[Kartika S]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 2 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i2.8
<![CDATA[Perguruan Tinggi Keagamaan Islam Swasta (PTKIS) kian tumbuh dan berkembang. Termasuk di Provinsi Lampung yang kemudian didukung dengan keberadaan Kopertais Wilayah XV Provinsi Lampung yang memiliki tugas pengawasan, pengendalian, dan pembinaan PTKIS. Penelitian ini adalah penelitian lapangan yang dilakukan di Provinsi Lampung. Objek dalam penelitian ini adalah keterwakilan dari jenis Perguruan Tinggi, yakni Institut Agama Islam (IAI), Sekolah Tinggi Agama Islam (STAI), Sekolah Tinggi Ilmu Tarbiyah (STIT), Sekolah Tinggi Ekonmi dan Bisnis Islam (STEBI), dan Sekolah Tinggi Ilmu Syari’ah (STIS). Hasil penelitian ini menunjukkan bahwa proses penjaminan mutu pada PTKIS di lingkungan Kopertais Wilayah XV Lampung telah berjalan. Tata kelola penjaminan mutu PTKIS di Provinsi Lampung dipengaruhi oleh faktor internal dan eksternal. Meski demikian, tetap diperlukan peningkatan agar proses penjaminan mutu PTKIS menjadi lebih baik lagi sesuai dengan SN-Dikti.]]>
<![CDATA[Analisis Semiotika Roland Barthes Atas Konsep Wali dalam kitab Ihya' Ulumuddin ]]>
<![CDATA[Ahmad Fauzan]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 1 No. 2 (2021) ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v1i2.9
<![CDATA[Suami dan istri adalah penopang utama keluarga yang memiliki relasi unik. Istri cerewet adalah salah satu wujud dari relasi tersebut sebagai dinamika kehidupan rumah tangga. Imam Ghazali dalam kitab Ihya’ Ulumuddin mengatakan bahwa istri yang cerewet adalah salah satu ujian para wali. Hal ini kemudian dianalisis menggunakan teori semiotika Roland Barthes. Hasil penelitian menyatakan bahwa istri yang cerewat adalah sebagai signifier (penanda), sedangkan suami yang sabar sebagai signified (petanda). Kemudian sebagi primary signification atau makna denotasi adalah istri yang cerewet tanda ujian suami wali. Secondary signification atau makna konotasinya adalah relasi yang saling melekat pada suami dan istri dalam segala aspek kehidupan.]]>
<![CDATA[Pengembangan Zakat Produktif dan Pendampingan Peningkatan Masyarakat Miskin ]]>
<![CDATA[Rika Fitriani]]>
<![CDATA[ TAFAHUS: JURNAL PENGKAJIAN ISLAM Vol. 2 No. 1 (2022): TAFAHUS: Jurnal Pengkajian Islam ]]>
Publisher : <![CDATA[Kopertais Wilayah XV Lampung ]]>
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DOI: 10.58573/tafahus.v2i1.10
<![CDATA[The increasing number of poor people in Indonesia shows the various multi-dimensional problems of this nation, to reduce or eliminate this necessary disease must be supported by the whole nation. In Islam, one of the efforts to reduce and eradicate poverty is the existence of zakat law which functions as an equal distribution of wealth. The distribution of zakat for the poor is not only to meet consumptive needs but more than that. From here the pattern of giving zakat to mustahiq is not only consumptive, but can also be productive. Utilization of zakat can be carried out by developing eight asnaf, for example zakat for the poor can be used for public facilities, such as free medical centers, free maternity clinics, manufacturing factories that involve them and others. In its application, the amil zakat institution must be careful in distributing this productive zakat, research on zakat recipients and the types of productive businesses should receive more attention. After that, a trustworthy and professional management also contributed to the success of this program.]]>
