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<![CDATA[THE LIVING QUR'AN: POTRET BUDAYA TAHFIZ AL-QUR'AN DI NUSANTARA ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Jurnal Penelitian Vol 8, No 1 (2014): JURNAL PENELITIAN ]]>
Publisher : <![CDATA[LP2M IAIN kUDUS ]]>
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DOI: 10.21043/jupe.v8i1.1346
<![CDATA[The Living Qur’an: nusanTara Qur’an Tahfiz cuLTure porTraiT. The study of the living Qur’an is the study of a variety of social events related to the presence of the Qur’an or the existence of the Qur’an in certain a Moslem community. Based on it, it will seem the social response (reality) of the Moslem community to make a living and turn on the Qur’an through a continuous interaction. The living Qur’an actually originated from the Qur’an phenomena in everyday life, that is, the meaning and function of the Qur’an that real are understood and experienced by the Moslem community. among the living Qur’an found on the archipelago’s Moslem community is culturally or memorize (tahfiz) of the Qur’an. This tradition is one of the many phenomenon of Moslem in turn or present the Qur’an in everyday life by means of read through it entirely. This tradition is widespread in some indonesian islamic community, especially among the students of boarding school (santri), as a result it form an entity of local culture.]]>
<![CDATA[Strategi Pendayagunaan dan Pengelolaan Wakaf Tunai di Indonesia ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ ZISWAF Vol 1, No 2 (2014): ZISWAF : Jurnal Zakat dan Wakaf ]]>
Publisher : <![CDATA[State Islamic Institute of Kudus (IAIN Kudus) ]]>
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DOI: 10.21043/ziswaf.v1i2.1490
<![CDATA[This article describes the cash waqf management strategies inIndonesia. Begins with understanding endowment perspective of Islamiclaw and the juridical basis of the cash endowments. Further discussion aboutthe problems of the management of the funds cash waqf, covered in it aboutthe rigidity of Muslims against the waqf, understanding still mistakenlyamong some Muslims about cash waqf, and the lack of professionalism ofthe management of waqf (nadzir waqf) and managing waqf property eitherin the form of cash waqf or not cash. At the end of the discussion talkedabout cash waqf management strategies are covered in it on a nationalscale the importance of Waqf Institution in institutions of IndonesianWaqf Board Beran as a supervisor and management of waqf productively.Formation BWI has the objective to organize the management of the nationaladministration, manage their own waqf property entrusted to him, especiallywith regard to the productive waqf land. Discussed also about buildingcommunity self-reliance by implementing and managing both cash waqf.]]>
<![CDATA[MANAJEMEN PENGELOLAAN ZAKAT YANG EFEKTIF DI ERA KONTEMPORER ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ ZISWAF Vol 2, No 1 (2015): ZISWAF : Jurnal Zakat dan Wakaf ]]>
Publisher : <![CDATA[State Islamic Institute of Kudus (IAIN Kudus) ]]>
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DOI: 10.21043/ziswaf.v2i1.1535
<![CDATA[This article describes the management of zakat in the contemporary era. The author began with 1) the concept of zakat in Islam that includes understanding and assorted well as scholarly opinion ‘about it. The scholars argue that zakat is a wealth of content assets that meet the minimum requirements (nishab) and Waku span of one year (haul) the rights and given to mustahiq (recipients). Also discussed 2) of zakat profession, namely zakat imposed pda each job tau professional expertise, whether done alone or shared with the people or institutions, which bring in income (money) that meets the Nisab (the minimum threshold to be able to pay zakat . 3) the core of this article describes the management of zakat which is considered essential to the welfare of the Muslims, then zakat must be properly managed gnats can gain the trust of the community. In managing zakat can be through management. Zakat management-based management can be done with the basic assumption that all activities associated with the charity carried out in a professional manner. Zakat management in a professional manner, needs to be done with the interrelations between the various activities associated with the charity. 4) at the end of the building described in managing zakat management by using the theory of James Stoner. The management model includes the planning process (planning), organizing (organizing), direction (actuating) and supervision (controlling). Stoner’s fourth model can be applied in any activity with the concept of socialization zakat management, collection, utilization and supervision.]]>
<![CDATA[MANAJEMEN PENGELOLAAN WAKAF TUNAI DI INDONESIA ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ ZISWAF Vol 1, No 1 (2014): ZISWAF : Jurnal Zakat dan Wakaf ]]>
Publisher : <![CDATA[State Islamic Institute of Kudus (IAIN Kudus) ]]>
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DOI: 10.21043/ziswaf.v1i1.1527
<![CDATA[This article describes the cash waqf management in Indonesia. Acash waqf endowments performed person, group of people, and institutionsor legal entities in the form of cash. Endowments cash is still being debatedamong scholars’ whether legitimate or not, and the management of cash waqfprofessionally still a discourse and not many people or institutions that canaccept such endowments models. This article also discusses the definition, thelegal basis and the cash endowments history. Also discussed about cash waqfas the foundation of economic development of society by opening the rigidityof Muslims against this cash waqf, also economic prospects waqf property;how the institution of waqf in Islamic countries has been successful both interms of the welfare society places of worship, social, educational, health andother essential infrastructure. Endowments cash in reality also has to serveas economic empowerment; waqf potential as one of the instruments for theeconomic empowerment of Muslims although management in Indonesia is stillnot good. Yet judging by the numbers, waqf property in Indonesia is quitelarge. Most of the endowment in the form or used for houses of worship, Islamiceducational institutions, public cemetery and others who averaged in the formof endowments is not productive. Therefore, the existence of endowments inIndonesia today need special attention, because the existing endowment for agenerally still shaped objects that do not move that basically have considerablepotential as productive lands are located to be managed productively.]]>
<![CDATA[Urgensi Komunikasi Lintas Budaya Sebagai Peredam Konflik Antar Agama ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ AT-TABSYIR Vol 5, No 1 (2017): Juni 2017 (Article in Press) ]]>
Publisher : <![CDATA[Prodi Komunikasi Penyiaran Islam Fakultas Dakwah dan Komunikasi Islam ]]>
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DOI: 10.21043/at-tabsyir.v5i1.3283
<![CDATA[Artikel memaparkan tentang komunikasi lintas budaya sebagai peredam konflik antar agama. Komunikasi antar budaya bertujuan sebagai kegiatan komunikasi yang terjadi antar para peserta komunikasi yang memiliki latar belakang budaya yang berbeda. Hal ini didasarkan pada keadaan bahwa tidak ada manusia yang sama persis, masing-masing individu memiliki identitas budaya yang berbeda-beda, termasuk cara pandang dan cara pikirnya terhadap suatu hal.Konflik yang terjadi di dunia ini memang bukan sesuatu yang diharapkan oleh setiap orang. Apa lagi konflik yang bernuansa karena perbedaan agama yang dianut dan pebedaan etnis. Konflik yang demikian itu memang suatu konflik yang sangat serius dan harus segera dicari solusinya.konflik antar umat beragama dengan berbagai dimensinya, sebenarnya dapat teratasi dengan cara adanya komunikasi antar budaya dalam lingkup keberagaman mereka. Semakin sering antar tokoh beragama melakukan komukisi secara persuasif maka semakin minim atau nihil konflik itu muncul.]]>
<![CDATA[Harmonisasi Kerukunan Antar Etnis dan Penganut Agama di Lasem ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ FIKRAH Vol 4, No 1 (2016): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Ilmu Aqidah Jurusan Ushuluddin STAIN Kudus ]]>
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DOI: 10.21043/fikrah.v4i1.1511
<![CDATA[Artikel ini mengeksplorasikan tentang kerukunan antar etnis dan antar umat beragama di Lasem. Dalam sejarahnya, interaksi sosial yang terjadi antara masyarakat Lasem pribumi dengan etnis Cina, sejak abad 14 hingga abad 16. Meskipun interaksi kedua etnis tersebut mengalami pasang surut, namun harmoni dan toleransi itu senantiasa berjalan dengan baik. Kedatangan etnis Cina di Lasem melahirkan kebudayaan dan pluralitas dalam masyarakat. Pluralitas itu membentuk sebuah harmonisasi kerukunan dalam beragama dan bersosial. Hubungan yang harmonis antara kedua etnis tersebut terutama ketika bersama-sama melawan penjajah Belanda di bumi Lasem. Harmoni dan toleransi masyarakat muslim Lasem juga dapat lihat dari interaksi penduduk asli secara baik dengan para pendatang, baik yang beragama muslim maupun non muslim yang kebanyakan dari etnis Cina. Dalam kehidupan sehari-hari, harmoni terjaga karena beberapa faktor, yakni perkawinan silang, perasaan bersaudara antarwarga, hingga terbukannya ruang-ruang sosial. Perkawinan silang antarwarga lintas etnik yang terdiri dari orang Tionghoa, pribumi Jawa dan santri, terjadi sejak hadirnya orang Tionghoa di Lasem. Dari sini nampak jelas adanya harmonisasi antar entis dan umat beragama di Lasem sejak zaman jauh sebelum Indonesia merdeka hingga sekarang ini.]]>
<![CDATA[KONSEP NASIH ULWAN TENTANGPENDIDIKAN ANAK ]]>
<![CDATA[Atabik, ahmad]]>
<![CDATA[ ELEMENTARY: Islamic Teacher Journal Vol 3, No 2 (2015): Elementary ]]>
Publisher : <![CDATA[Program Studi Pendidikan Guru Madrasah Ibtidaiyah IAIN Kudus ]]>
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DOI: 10.21043/elementary.v3i2.1454
<![CDATA[This article talks about the concept of children’s educationaccording to Nasih Ulwan. Nashih Ulwan is a staunch in theIslamic movement devoted them to preaching and joins the MuslimBrotherhood. Nashih Ulwan said that the the most important andcared for responsibility by Islam is the responsibility of educatorsto children. They are eligible to receive guidance, instruction, andeducation from them. Educators are referred to here other than theparent, also including teachers in formal schools, among teachersin the education of children. Explicitly Nashih Ulwan 5 educationalmethods suggested in the book, namely: 1) Education by example,2) Education with customs (repetition). 3) Education with advice,4) education by providing care and supervision. 5) Educationthrough punishman. Ulwan emphases on children’s education;1) Attention in terms of faith in children. 2) Caution in terms ofmorals. 3) Attention children mentally and intellectually. 4). Interms of physical child’s attention. 5) The attention in terms of thepsychology of children. 6) Attention in terms of social development.]]>
<![CDATA[KONSEP PENCIPTAAN ALAM: Studi Komparatif-Normatif antar Agama-Agama ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ FIKRAH Vol 3, No 1 (2015): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Ilmu Aqidah Jurusan Ushuluddin STAIN Kudus ]]>
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DOI: 10.21043/fikrah.v3i1.1828
<![CDATA[Artikel ini mendeskripsikan tentang berbagai pendapattentang asal usul kejadian alam. Artikel ini dimulaidari konsep penciptaan alam secara umum, kemudiankonsep-konsep agama-agama, seperti Islam (al-Qurâan),Kristen (al-Kitab), dan konsep-konsep agama-agamalain seperti Hindu dan Budha. Dalam sumber Islam,ketika al-Quran membicarakan tentang alam semesta(universe), al-Quran tidak membahasnya secara detail.Al-Quran hanya membahas garis besarnya saja, karenaal-Quran bukanlah kitab kosmologi atau buku-bukuilmu pengetahuan umumnya yang menguraikanpenciptaan alam semesta secara sistematis (enam hari).Ajaran Kristen tentang ajaran penciptaan alam takjauh berbeda dengan Islam. Dalam Bible (al-Kitab)dinyatakan bahwa penciptaan alam ini juga terjadimelalui beberapa fase. Bahasan tentang alam semesta(universe) merupakan bahasan yang kompleks penuhdengan teka-teki. Sehingga akal manusia tanpa perantarapiranti agama dan studi empiris ilmu pengetahuankealaman (kosmologi) niscaya tak akan dapat sampaimengambil kesimpulan-kesimpulan, atau jawabanjawaban di seputarnya. Bahkan teks-teks agama punkadang dalam membahas hal ini sangatlah dangkal dantidak mencakup semua bahasan yang dikehendaki.]]>
