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All Journal JURNAL PUSAKA : Media Kajian dan Pemikiran Islam JURNAL PUSAKA: Media Kajian dan Pemikiran Islam
Muhammad Madarik
Universitas Al-Qolam, Malang
Religion Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Other

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Idiom Langgar, Surau, Musala dalam Perspektif Fikih Muhammad Madarik
JURNAL PUSAKA: Media Kajian dan Pemikiran Islam Vol. 14 No. 2 (2024): Edisi 23
Publisher : LPPI Universitas Al-Qolam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35897/ps.v14i1.1526

Abstract

The basis of this discussion is attempted to be more comprehensive by basing it on two things that are considered quite basic, namely: First, traced from the concepts of mosques in the perspective of classical books (kutub al-turats). This is attempted through content analysis of the scattered yellow book texts in various fiqh studies. Second, examined from the perspective of the socio-religious traditions of Indonesian society. From the perspective of terminological discussion (ishthilahi), the building used as a place for congregational prayer in the texts of the Qur'an, the Sunnah, and books of fiqh only knows the name "Mosque", whether it is used for Friday prayers or not, in large or small forms, and not "Langgar, Surau, Mushalla". The explanation of the Qur'an regarding the reward of those who are building a mosque (QS. al-Baqarah: 187). From a sociological perspective and the actualization of the narrative of the texts in the books can be found in the socio-religious reality of Arab society in the Middle East. In addition to the grand mosque, in the Arab Emirates there are many buildings resembling mosques that are used for congregational prayers, i'tikaf and other worship besides Friday prayers. For example, the Abi Bakar Mosque, and the Ali ibn Abi Thalib Mosque. Although it seems controversial, the discourse that has developed among fiqh activists regarding the phenomenon of mosques and “Langgar, Surau, Mushalla” is divided into two. The first party is of the view that mosques and “Langgar, Surau, Mushalla” are not polarized in essence and function, even though their names are not the same. Meanwhile, the second party makes a dichotomous line between mosques and “Langgar, Surau, Mushalla”. For this party, a mosque is still a mosque, while “Langgar, Surau, Mushalla” is not a mosque. Two names for two different things and cannot be equated. Key words: fikih; musala; langgar; Islam; mosque  
Manajemen Pendidikan dalam Perspektif Islam Muhammad Madarik
JURNAL PUSAKA: Media Kajian dan Pemikiran Islam Vol. 15 No. 1 (2025): Edisi 24
Publisher : LPPI Universitas Al-Qolam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35897/ps.v15i1.2029

Abstract

The basic principles of management can be narrowed down to four things: [1] people; [2] resources; [3] goals; and [4] time. When these four elements are realized, they appear as a social unit called an "organization". It can be concluded that management work is a subsystem of the organization. Management is the key to organizational success because with effective management, organizations can achieve goals efficiently. Management in the Qur'an is not clearly stated. But the function or purpose in the conceptual approach of the Qur'an as values will be found to be much relevant. These values include: [1] Management as an individual and collective responsibility (QS. 99:7-8). [2] Management as a means of dividing work (QS. 06:165). [3] Management as work that must be accounted for (QS. 52:21 and QS. 74:38). [4] Management as a way of efficient and productive financial management (QS. 25:67). [5] Management as planning and foresight (QS. 59:18). The dynamics of thought on Islam and education are mapped: [1] The radical and scripturalist “universalist” group. Its figures are: Sheikh Hasan al-Banna, Sayyid Qutb, Sheikh Muhammad Rasyid Ridla, and Maulana Abul A’la al-Maududi. Their argument: Islam regulates the way of life from the smallest to the largest problems, including the education system. [2] The group influenced by western liberalism. Its figures are: Ali Abd al-Razik and Thaha Husein. Their argument: There is no Islamic education but Islamic education. [3] The group that tends to be liberal. Its figures include Husein Haikal. Their argument: Education is an area of creative thinking (ijtihadi) on the foundation of Islamic values.
Idiom Langgar, Surau, Musala dalam Perspektif Fikih Muhammad Madarik
JURNAL PUSAKA: Media Kajian dan Pemikiran Islam Vol. 14 No. 2 (2024): Edisi 23
Publisher : LPPI Universitas Al-Qolam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35897/ps.v14i1.1526

Abstract

The basis of this discussion is attempted to be more comprehensive by basing it on two things that are considered quite basic, namely: First, traced from the concepts of mosques in the perspective of classical books (kutub al-turats). This is attempted through content analysis of the scattered yellow book texts in various fiqh studies. Second, examined from the perspective of the socio-religious traditions of Indonesian society. From the perspective of terminological discussion (ishthilahi), the building used as a place for congregational prayer in the texts of the Qur'an, the Sunnah, and books of fiqh only knows the name "Mosque", whether it is used for Friday prayers or not, in large or small forms, and not "Langgar, Surau, Mushalla". The explanation of the Qur'an regarding the reward of those who are building a mosque (QS. al-Baqarah: 187). From a sociological perspective and the actualization of the narrative of the texts in the books can be found in the socio-religious reality of Arab society in the Middle East. In addition to the grand mosque, in the Arab Emirates there are many buildings resembling mosques that are used for congregational prayers, i'tikaf and other worship besides Friday prayers. For example, the Abi Bakar Mosque, and the Ali ibn Abi Thalib Mosque. Although it seems controversial, the discourse that has developed among fiqh activists regarding the phenomenon of mosques and “Langgar, Surau, Mushalla” is divided into two. The first party is of the view that mosques and “Langgar, Surau, Mushalla” are not polarized in essence and function, even though their names are not the same. Meanwhile, the second party makes a dichotomous line between mosques and “Langgar, Surau, Mushalla”. For this party, a mosque is still a mosque, while “Langgar, Surau, Mushalla” is not a mosque. Two names for two different things and cannot be equated. Key words: fikih; musala; langgar; Islam; mosque  
Manajemen Pendidikan dalam Perspektif Islam Muhammad Madarik
JURNAL PUSAKA: Media Kajian dan Pemikiran Islam Vol. 15 No. 1 (2025): Edisi 24
Publisher : LPPI Universitas Al-Qolam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35897/ps.v15i1.2029

Abstract

The basic principles of management can be narrowed down to four things: [1] people; [2] resources; [3] goals; and [4] time. When these four elements are realized, they appear as a social unit called an "organization". It can be concluded that management work is a subsystem of the organization. Management is the key to organizational success because with effective management, organizations can achieve goals efficiently. Management in the Qur'an is not clearly stated. But the function or purpose in the conceptual approach of the Qur'an as values will be found to be much relevant. These values include: [1] Management as an individual and collective responsibility (QS. 99:7-8). [2] Management as a means of dividing work (QS. 06:165). [3] Management as work that must be accounted for (QS. 52:21 and QS. 74:38). [4] Management as a way of efficient and productive financial management (QS. 25:67). [5] Management as planning and foresight (QS. 59:18). The dynamics of thought on Islam and education are mapped: [1] The radical and scripturalist “universalist” group. Its figures are: Sheikh Hasan al-Banna, Sayyid Qutb, Sheikh Muhammad Rasyid Ridla, and Maulana Abul A’la al-Maududi. Their argument: Islam regulates the way of life from the smallest to the largest problems, including the education system. [2] The group influenced by western liberalism. Its figures are: Ali Abd al-Razik and Thaha Husein. Their argument: There is no Islamic education but Islamic education. [3] The group that tends to be liberal. Its figures include Husein Haikal. Their argument: Education is an area of creative thinking (ijtihadi) on the foundation of Islamic values.
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