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<![CDATA[MODAL SOSIAL KERUKUNAN TIGA AGAMA DI BLINGOH PESISIRAN JEPARA ]]>
<![CDATA[M. Zaki Fuad, A. Zaenurrosyid dan]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 27, No 2 (2018) ]]>
Publisher : <![CDATA[STAIN Kediri ]]>
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DOI: 10.30762/empirisma.v27i2.1449
<![CDATA[Nowadays, social capital is a determinant factor of success in social development, being an alternative to an optimized community empowerment. Moreover, a very communal society with rich values will be highly supported by the dynamics of development and the strengthening of its social capital. This study attempts to scrutinize social capital of three religions in the Blingoh coast of Jepara, focusing on how religious harmony is established in the area and what is the social capital behind it. This article is a field research using a qualitative approach with descriptive analysis where the data are collected through in-depth interview, observation, and documentation. The research finds that the social capital in the Blingoh coast of Jepara consist of social trusts, a sense of kinship beyond religious boundaries, and the role of interreligious forum of communication. These three factors are pivotal factors in sustaining religious in Blingoh Village.Key words: Social Capital, Religious Harmony, Social Harmony]]>
<![CDATA[Maridjan Menang Taruhan (Analisis Antropologis terhadap Pertarungan Agama-Budaya Maridjan pada 2006) ]]>
<![CDATA[A Zaenurrosyid]]>
<![CDATA[ Analisa: Journal of Social Science and Religion Vol 20, No 2 (2013): Analisa Journal of Social Science and Religion ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/analisa.v20i2.176
<![CDATA[This research was generally based on an interesting phenomenon in 2006, when Merapi erupted. There was Maridjan’s rebellion as a royal servant to climb down from Merapi when Hamengkubuwono X as the king commanded him. The main questions were what were the factors of Maridjan’s resistances?; what were the forms of Maridjan capitals in this fighting?; and what did Maridjan get from the bet as the winner? The approach of this research was anthropological perspective using participatory observation and analyzed by qualitative method. To get data, researcher lived in Maridjan’s house for several months in Merapi. The findings of the study were there was Maridjan’s resistance which was interpreted as a fighting created by media. The second was Maridjan’s resistance supported by two capital powers; the cultural power as the Merapi’s caretaker and the discourse capital supported by the media. The third was Maridjan won the bet by getting the prestige in his social status either popularities or wealth.]]>
<![CDATA[MODAL SOSIAL KERUKUNAN TIGA AGAMA DI BLINGOH PESISIRAN JEPARA ]]>
<![CDATA[A. Zaenurrosyid dan M. Zaki Fuad]]>
<![CDATA[ EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 27, No 2 (2018): Kearifan Lokal, Kerukunan, dan Kebebasan Beragama ]]>
Publisher : <![CDATA[IAIN Kediri ]]>
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DOI: 10.30762/empirisma.v27i2.1449
<![CDATA[Nowadays, social capital is a determinant factor of success in social development, being an alternative to an optimized community empowerment. Moreover, a very communal society with rich values will be highly supported by the dynamics of development and the strengthening of its social capital. This study attempts to scrutinize social capital of three religions in the Blingoh coast of Jepara, focusing on how religious harmony is established in the area and what is the social capital behind it. This article is a field research using a qualitative approach with descriptive analysis where the data are collected through in-depth interview, observation, and documentation. The research finds that the social capital in the Blingoh coast of Jepara consist of social trusts, a sense of kinship beyond religious boundaries, and the role of interreligious forum of communication. These three factors are pivotal factors in sustaining religious in Blingoh Village.Key words: Social Capital, Religious Harmony, Social Harmony]]>
<![CDATA[The Patterns of Memorizing Qur'an for Primary School Students and the Management of Pesantren Tahfidz ]]>
<![CDATA[Ahmad Zaenurrosyid]]>;
<![CDATA[Abdul Kahfi]]>;
<![CDATA[Hidayatus Sholihah]]>
<![CDATA[ Santri: Journal of Pesantren and Fiqh Sosial Vol 1 No 2 (2020): December 2020 ]]>
Publisher : <![CDATA[The Institute of Research and Service Community IPMAFA Pati ]]>
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DOI: 10.35878/santri.v1i2.247
<![CDATA[Abstract The world of pesantren is an educational learning environment that effectively shapes the thinking and mentality of students effectively. Complete physical facilities such as buildings, learning environments, playgrounds or curricula and educational resources (asaatidz) that accompany 24 hours for the students intensively. The students are also protected from the temptation of contemporary social media which tends to have a negative impact during the education process on Pesantren, especially at an early age. The Madinatul Quran Islamic boarding school, which is located in Pecangaan, the South coast area in coastal Java, is interesting to be studied because the integration of this educational institution is the provision of Tahfidz Alquran for small children who are also study at formal education, Islamic primary school or state or primate primary school. This study applied the perspective of management of Islamic boarding schools by using qualitative approach. Some informants as primary data sources were the founders and administrators of Islamic boarding schools. The data was collected through in-depth interview observation methods and observations at the pesantren. Another method is the collection of documentation as a secondary data source in this Madinatul Quran Islamic boarding school. From various analyzes of the data in this study, it is found that the application of innovative methods from the teachers in the pattern of memorizing the Quran for primary school children. The two patterns of management of pesantren which are managed professionally and supported by various parties, especially on the pesantren facilities and the appreciation for human resources, the achievements of the students at the Madinatul Quran Pati Selatan pesantren.]]>
<![CDATA[SENGKETA WAKAF DAN PENYELESAIANNYA DALAM PERSPEKTIF UNDANG-UNDANG WAKAF NO 41 TAHUN 2004 ]]>
<![CDATA[ahmad zaenur rosyid]]>
<![CDATA[ Islamic Review: Jurnal Riset dan Kajian Keislaman Vol 1 No 1 (2012): Islamic Review ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) IPMAFA ]]>
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DOI: 10.35878/islamicreview.v1i1.5
<![CDATA[Religious Endowments (waqf) that have been developed in several countries and Indonesia have important role for the social welfare of the people. However, as the endowment is a part of the people asset management, it always brings complexity and problematic atmospheres in its management. One problem arises is the waqf dispute, which usually starts from the traditional unproductive management resulting in being sold by the unresponsible individuals. This paper attempts to elaborate and trace out the disputes in term of the responsibilities of each body involved in the endowments process. Based on the research that emphesaizes on the legal-formal norm approach, it is already mentioned that the Waqf Act No. 41of 2004 has provided complete and comprehensive provisions governing the issues of the endowment and its arising disputes. The dispute may arise from the waqf provider, the Nazir (the officer of the Endowments Pledge Deed), Waqf Board of Indonesia or the Shariah Board of Finance. This endowment disputes ranging (19%) were brought before the Religious Affairs Court as compared to Shariah economic matters (12), inheritance (1373), testament (25), grants (46), or zakat or infaq shodaqah (25).]]>
<![CDATA[Filantropi Islam Melalui Pengembangan Wakaf Produktif ]]>
<![CDATA[Ahmad Zaenur Rosyid]]>
<![CDATA[ Islamic Review: Jurnal Riset dan Kajian Keislaman Vol 3 No 2 (2014): Islamic Review : Jurnal Riset dan Kajian Keislaman ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) IPMAFA ]]>
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DOI: 10.35878/islamicreview.v3i2.84
<![CDATA[This article is oriented to analyze the problem of dynamic management from one of institution in Central Java, which manages waqf, Masjid Agung Semarang (MAS). Many waqf assets are unmanaged intensively handled by MAS which is still in the process to be produced. Some problems analyzed in this article are about the factors as a challenging in the process of empowering for philanthropy movement based on waqf in MAS. And the other problem is about the dynamic of distribution from waqf MAS. This article used socio-legal approach as a field research. The data analyzed by qualitative method. The findings of the research showed that conflict has happened among the functionaries of waqf in MAS especially after the process of ruslag for land of MAS, 119 ha changed to be 250 ha handled by Cipto as the leader of company. The conflict has been happened for long time and founded many interpretations between BKM and kyai in Kauman Semarang. Then there is no harmony in this empowering for waqf in MAS. The second answer that philanthropy movement in MAS is operated in many ways, either for POM, market shopping, or other business managed by nazir (functionaries of waqf).]]>
<![CDATA[PENGARUH PONDOK PESANTREN TERHADAP KEHIDUPAN SOSIAL MASYARAKAT DESA KAJEN KEC. MARGOYOSO KAB. PATI ]]>
<![CDATA[A. Zaenurrosyid]]>
<![CDATA[ Islamic Review: Jurnal Riset dan Kajian Keislaman Vol 7 No 1 (2018): Islamic Review : Jurnal Riset dan Kajian Keislaman ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) IPMAFA ]]>
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DOI: 10.35878/islamicreview.v7i1.133
<![CDATA[In the manner of have been only 63 H area with 4.388 population, Kajen turn out to be have santri totally ± 1 million from multi region. More new comers which is when bring a various social lives, included the one organization this is scope space pondok pesantren in the Kajen village. By virtue of information that have a researcher concerned social lives in the Kajen village. That talked about condition make displacement either or fusion in the social lives area this is partitions inter-pesantren and around of society. Turn up the floor show, more internet shop wich is self inductance cross cultural from multi region and then the bring by santri or santriwati. By virtue of this case, researcher interested to find out lives social describe society Kajen village about selfinduced impact, like that impact from positive sector although impact from negative sector.]]>
<![CDATA[MODAL SOSIAL PESANTREN JAWA PESISIRAN UTARA DALAM PEMBERDAYAAN MASYARAKAT ]]>
<![CDATA[A. Zaenurrosyid]]>;
<![CDATA[Ahmad Nuruddin]]>
<![CDATA[ Islamic Review: Jurnal Riset dan Kajian Keislaman Vol 8 No 1 (2019): Islamic Review: Jurnal Riset dan Kajian Keislaman ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) IPMAFA ]]>
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DOI: 10.35878/islamicreview.v8i1.162
<![CDATA[Kiai and pesantren are acknowledge to have contributed a lot in solving the problems of community welfare, especiallyin socio-religious and economic matters in Indonesia. The existence of pesantren so far has not only been insulated on its duties in managing morals and arranging itself as a tafaqquh fiddin institution that is indifferent to various social dynamics that develop. On the contrary, pesantren are actually responsive and progressive in addressing these issues with concrete work in the direct grassroots realm. Kiai Sahal and Maslakul Huda are examples of how kiai and pesantren figures institutionally contribute to answering social issues. Various activities carried out by the Maslakul Huda Islamic Boarding School are a form of crystallization of Kiai Sahal's ideas in order to respond to the actual social problems of the lower class of Kajen Village and its surroundings. Norms, the social networks in the figure of Kiai Sahal and the Pesantren Maslakul Huda, in this case have succeeded in fostering public trust which in the later stages has made it easier for the Islamic Boarding School Maslakul Huda to instill religious values in their communities. This study tries to see how the social capital in Kiai Sahal and the Islamic Boarding School Maslakul Huda is able to bring success in realizing community welfare. The results of this study mention that community empowerment carried out by Kiai Sahal and the Pesantren Maslakul Huda participated in the process of transforming people's welfare through various activities and institutions under the auspices of the Maslakul Huda Islamic Boarding School Foundation.]]>
<![CDATA[WAKAF TUNAI ]]>
<![CDATA[A Zaenurrosyid]]>
<![CDATA[ Jurnal Dialog Vol 36 No 1 (2013): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v36i1.74
<![CDATA[Waqf as the way to worship Allah is also as a great potential asset for moslem. This great potential is empowered by various management innovation. Cash Wakaf that has been developed in several countries, in fact, be able to strengthen the economics of Moslem society. In the perspective of Moslem scholars”, not all of them agree with cash waqf. Although there is a different opinion about cash waqf, the majority of them legalized it. Either Hanafi or Maliki legalized cash waqf. Furthermore Hambali Moslem scholar also accept cash waqf and the other is not, while mazhab Syafi’iyah generally does not allow the practice of cash waqf. In the context of Indonesian Law. Law number 41, 2004 legalizes cash waqf, or valuable letter. This article discusses and analyzes cash waqf management at PPPA (The program for children who learn Quran by heart) with the analysis from the perspective of Islamic law and positive law No. 41, 2004. Based on the result of the research, it can be stated that cash money management at PPPA has been relevant with both of the approach of the law, and those developed cash waqf programs included educational institution, health, religion, and society needs services, that recently can reach hundreds of billions.]]>
