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Makna Semantik Hamba dan Saleh dalam Alquran Dindin Moh saepudin
Jurnal Studi Al-Qur'an Vol 16 No 2 (2020): Jurnal Studi Al-Qur'an
Publisher : Islamic Religious Education Departement

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21009/JSQ.016.2.07

Abstract

Godly servants in the view of the majority of Indonesian people are good people who diligently worship in their daily lives. This study focuses on the role of pious servants in world life. The object of study is the word 'Abdun and S}a>lih which means servant and a good person, besides that there is the word ‘Iba>diya S}a>lihu>n, ‘iba>dina> S}a>lihu>n, and ‘Iba>dika S}a>lihu>n which refers to the pious servant. This study focuses on the sign of Qur’anic language, using semantic analysis. This study shows that pious servants in the Qur’an are those who do good with three main features of worshiping Allah, repent and make improvements in the world. There are characteristic of pious servants that are sacrificing his soul for his good pleasure, fearing Allah, believing, following the teachings of Islam, worshiping, surrendering to Allah, not giving up hope in Allah, not arrogant, saying good things, trusting and asking for help only to him, doing good in the world, not worrying, or grieving, giving alms, knowing, giving thanks for all the blessings, repenting, always praying, spending some of his income it can be grouped into social roles as leaders, scholars, entrepreneurs, workers and institutional activists self-subsistent.
Relasi Agama dan Masyarakat: Studi Tentang Interaksi Masyarakat Bandung Barat dan Jamaah Tabligh: (Studi Tentang Interaksi Masyarakat Bandung Barat dan Jamaah Tabligh) Muhammad Ridwan Effendi
Hayula: Jurnal Indonesia Studi Islam Multi-disiplin Vol 5 No 1 (2021): Hayula: Indonesian Journal of Multidisciplinary Islamic Studies
Publisher : Universitas Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This research was motivated by the strengthening of the religious sentiment of the Jamaah Tabligh in West Bandung which led to rejection. However, this case had a positive impact on Jamaah Tabligh by increasing the number of their followers in West Bandung. This study uses a qualitative method with a phenomenology approach, the theory of Peter Ludwig Berger and Thomas Luckmann, Charles Young Glock and Rodney William Stark, and David G. Myers as the theory of analysis. The findings of this study include the first, the religious patterns of Jamaah Tabligh mutually influence each other between the dimensions of doctrine, teachings, rituals, appreciation and practice. Second, the social interactions that form between them are dialectical and associative. Third, their behavior is influenced by a motivational orientation and value orientation, so that the response of the people of West Bandung is divided into 3 (three) categories, namely: 1) a cultural sub-system that creates social rejection and prejudice, 2) a social sub-system that creates acceptance without involvement and 3) personality sub-system that gives rise to acceptance accompanied by involvement.