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All Journal IJTIHAD Tarbiyah Islamiyah: Jurnal Ilmiah Pendidikan Agama Islam IBDA': Jurnal Kajian Islam dan Budaya Abjad : Journal of Humanities & Education
adyatama, muhammad fajar
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Umar bin Al-Khattab's Interpretation and Practice of Surah Al-Maidah 51 in the Hadith Mawquf Adyatama, Muhammad Fajar; Roziqi, Ahmad Masrur
Ijtihad Vol. 17 No. 2 (2023): Ijtihad: Jurnal Hukum dan Ekonomi Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/ijtihad.v17i2.10176

Abstract

**English**Umar bin Khattab once argued with Surah Al Maidah verse 51 to refuse the appointment of state officials from non-Muslim circles even though he fulfilled the requirements and qualifications stated in the Mauquf hadith. Umar's position as supreme leader at that time gave him the authority to refuse the appointment of non-Muslims as state officials in countries with a majority Muslim population. Apart from that, the majority of classical and contemporary scholars are of the opinion that non-Muslims are prohibited from becoming leaders over Muslims. Based on the story that occurred during Sayyidina Umar's time, in this article the author aims to discuss text interpretation methods to explore the meaning contained in this event. The method used is descriptive qualitative. The results of this research are that in the Qur'an, leadership is fundamental, so a leader must be fair, trustworthy, careful and uphold amr al-ma'ruf wa nahy mungkar. The law of electing non-Muslim leaders in Muslim-majority countries is haram as stated in the Al-Qur'an surah al Maidah 51 which was later used as an argument by Sayyidina Umar bin al Khattab to reject the high position of a dzimmy infidel. in his government. Apart from that, some scholars believe that it is haram to elect non-Muslim leaders. There are some ulama who provide leniency/moderation by providing conditions if it is permitted in an emergency. Even so, the Indonesian Ulema Council issued a fatwa stating that electing non-Muslim leaders is haram. **Indonesia**Khalifah Umar bin Khattab pernah berhujjah dengan surat al Maidah ayat 51 untuk menolak pengangkatan pejabat negara dari kalangan non muslim meskipun ia memenuhi syarat dan kualifikasi yang tertuang dalam hadis mauquf. Posisi Umar sebagai pimpinan tertinggi kala itu menjadikan ia berwenang untuk menolak pengangkatan non muslim menjadi pejabat negara di negara yang mayoritas penduduknya muslim. Selain itu, mayoritas ulama klasik dan kontemporer berpendapat bahwa non muslim dilarang menjadi pemimpin atas umat Islam. Berdasarkan kisah yang terjadi di masa Sayyidina Umar itu, dalam artikel inipenulis bertujuan untuk mebahasas metode tafsir teks untuk menggali maksud yang terkandung dalam peristiwa tersebut. Metode yang digunakan adalah kulaitatif deskptif. Hasil dari penelitan ini bahwa dalam Al-Qur’an kepemimpinan merupakan hal yang mendasar, sehingga seorang pemimpin harus bersikap adil, amanah, berhati-hati dan menegakkan amr al-ma`ruf wa nahy mungkar. Hukum memilih pemimpin non-Muslim di negara mayoritas Muslim adalah haram sebagaimana tertuang dalam Al-Qur'an surah al Maidah 51 yang kemudian dijadikan dalil Sayyidina Umar bin al Khattab untuk menolak kedudukan tinggi seorang kafir dzimmy. dalam pemerintahannya. Selain itu, sebagian ulama berpendapat haram memilih pemimpin non-Muslim. Ada sebagian ulama yang memberikan kelonggaran/moderat dengan memberikan syarat bila dalam keadaan darurat diperbolehkan. Meski begitu, Majelis Ulama Indonesia, memberikan fatwanya bahwa memilih pemimpin non-Muslim adalah haram.
Manakiban tradition of Sayyidah Khadijah al-Kubra at Mushalla Daruttaqwa Samarinda, East Borneo, Indonesia Adyatama, Muhammad Fajar
IBDA` : Jurnal Kajian Islam dan Budaya Vol. 21 No. 2 (2023): IBDA': Jurnal Kajian Islam dan Budaya
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/ibda.v21i2.9214

Abstract

This paper examines the manaqib tradition of Umm al-Mu’minin, Sayyidah Khadijah al-Kubra in Mushalla Daruttaqwa, Sempaja, Samarinda. The tradition of occasionally reading manaqib has a historical context within the culture and psychology of the community and has produced definite behavioural changes in some or all aspects of the lives of those who engage in it. The manaqib tradition in Mushalla Daruttaqwa is held at ba’da maghrib on every 11th of the qamariyah month (Hijri year). This date is chosen as it coincides with the date of the death of Sayyidah Khadijah al-Kubra, namely on the 11th of Ramadan in the 10th year of the prophethood, three years before the Prophet’s migration to Yathrib (Medina). Sayyidah Khadijah died at the age of 65 when the Prophet was around 50 years old. This manaqib is conducted with sources that are in accordance with the guidance of Tuan Guru. The wisdom for the culture of our ancestors, provided it does not conflict with the texts of the Qur’an and Hadith, expects an abundance of blessings from Sayyidah Khadijah al-Kubra, including for people who love the auliya of Allah, especially the experts of the Prophet’s temple (ahl al-bayt). The activity also has elements and values of moral education, including as a forum for community gathering, as well as motivating children, in particular, to become part of the prosperity of violators and Islamic symbols.
NILAI-NILAI PENDIDIKAN MORAL DALAM BUKU CATATAN MOTIVASI SEORANG SANTRI (KARYA HABIBURRAHMAN EL-SHIRAZY) Adyatama, Muhammad Fajar
Tarbiyah Islamiyah: Jurnal Ilmiah Pendidikan Agama Islam Vol. 12 No. 1 (2022): June
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jtipai.v12i1.6970

Abstract

ABSTRACT Today, the value of moral degradation reflected in a child's attitude we often see increasingly denying moral existence itself. In a sense, a child's attitude in a period of education is often not based on anything that a child should have in a period of education. This is in stark contrast with moral and moral education. Masrukhi says that habiburrahman in Catatan Motivasi Seorang Santri’s book seems to want to actually do what is called "moral conservation," which is to maintain good "old morality" values, and not to be allergic to taking what is also a good "new morality." Moral conservation also means human improvement and moral conservation efforts. The method used in the study is library research.The study is done by using a data collection technique by observing on Catatan Motivasi Seorang Santri’s book (second section, the second subheading: let's be an optimistic and positive person, the fourth: in fact this life is to give, the tenth: the highest of akhlakul karimah, and the thirty-second: teacher's story in a fishing village) and other resources, such as books, articles or other related articles. As this study demonstrates, the value of moral education in Catatan Motivasi Seorang Santri’s book in the second section, 2nd subheading is positive attitude, the fourth is helpfulness, the tenth is patient and the thirty-second is sensitive to situations and conditions).KEYWORDS: Education; Morality; Value.ABSTRAKDewasa ini, degradasi nilai moralitas yang tercermin pada sikap anak sering kita lihat semakin menafikan keberadaan moral itu sendiri. Dalam artian, sikap anak dalam masa-masa pendidikan sering tidak dilandasi dengan sesuatu apapun yang menjadi kewajiban anak dalam masa-masa pendidikan. Hal ini sangat bertentangan dengan pendidikan akhlak dan moral. Masrukhi mengatakan, Habiburrahman dalam buku Catatan Motivasi Seorang Santri, nampaknya ingin  benar-benar melakukan apa yang disebut dengan istilah “Konservasi Moral”, yakni mempertahankan nilai-nilai “moralitas lama” yang baik, dan tidak alergi mengambil nilai-nilai ”moralitas baru” yang juga dianggap baik. Konservasi moral juga berarti upaya perbaikan dan pelestarian akhlak yang dimiliki manusia. Metode yang digunakan dalam penelitian ini yaitu kepustakaan (library research). Penelitian ini dilakukan dengan menggunakan teknik pengumpulan data dengan cara mengamati pada buku Catatan Motivasi Seorang Santri (bagian kedua, sub judul ke-2: Mari Menjadi Pribadi Yang Optimis dan Positif, ke-4: Sesungguhnya Hidup Ini Untuk Memberi, ke-10: Puncak Akhlakul Karimah, dan 32: Kisah Guru di Perkampungan Nelayan) dan sumber-sumber lainnya, seperti buku-buku, artikel atau lainnya yang berkaitan dengan skripsi ini. Dari hasil penelitian ini menunjukkan bahwa nilai-nilai pendidikan moral yang ada pada buku Catatan Motivasi Seorang Santri (bagian kedua, sub judul ke-2 adalah positive attitude, ke-4 adalah tolong-menolong, ke-10 adalah sabar dan ke-32 adalah peka terhadap situasi dan kondisi).KATA KUNCI: Moral; Nilai; Pendidikan.
Integration of Religion and Science in Islamic Education: Holistic-Integralistic Model Adyatama, Muhammad Fajar
Abjad Journal of Humanities & Education Vol. 3 No. 2 (2025): Abjad: Journal of Humanities & Education
Publisher : Centre for Literary and Cultural Studies

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62079/abjad.v3i2.78

Abstract

In a learning process, quality is an absolute goal that must be achieved. Therefore, in the development of many models offered by several education experts, one of them is the integration of science and religion in the learning process with holistic-integralistic model. Islamic religious education learning must be able to change something that is still cognitive into something meaningful and valueable that must be internalized in students. Science and religion in the perspective of Islam have the same metaphysical basis, with the aim of revealed and attempted knowledge is to reveal the verses of God, the motivation behind the search for mathematical experience in an effort to know the verses of God in the universe. In the integration of Islamic religious education with science and technology, it is expected that the learning process conducted will be more meaningful and easily understood, so that the purpose of Islamic education in directing students to know, to understand, to appreciate, to believe, to be pious and noble in practicing the teachings of Islam from its main source, the holy book Al-Quran and Al-Hadith, through activities of teaching guidance, training, and the use of experience can be accomplished.
Co-Authors Roziqi, Ahmad Masrur