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PENGUATAN MEMBACA KITAB KUNING MENGGUNAKAN METODE BITHAQATIL JUMAL PADA PESANTREN MU’ALLIMIN MUHAMMADIYYAH SAWAH DANGKA KAB. AGAM, SUMATERA BARAT Adlan Sanur Tarihoran; Muhamad Rezi
Turast: Jurnal Penelitian dan Pengabdian Vol 9, No 2 (2021)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (361.051 KB) | DOI: 10.15548/turast.v9i2.2898

Abstract

One of the great traditions in Islamic education institutions in Indonesia is teaching by transmitting Islamic values as found in classical books written centuries ago. The majority in Indonesia, the classic book is better known as the Kitab Kuning. Teaching with the Kitab Kuning is usually done in Islamic Boarding Schools. Examining Kitab Kuning requires qualified Arabic language skills at least passively. Unfortunately, not all Islamic boarding schools that have a variety of superior programs in certain fields, are weak in the field of studying Kitab Kuning. One of them is the Islamic Boarding School Mu'allimin Muhammadiyyah Sawah Dangka which has the flagship Tahfizh Alquran program but is weak in the study of Kitab Kuning. One of the main factors is the lack of adequate quality of human resources. For this reason, this community service activity aims to provide training while introducing new, lightweight methods in learning Arabic, namely the Bihaqatil Jumal method. This method emphasizes learning Arabic using the right brain. After a series of community service activities, teachers and Islamic boarding schools felt helped and gained new experiences in learning Arabic methods to study Kitab Kuning. In addition, both the assisted object and the resource person requested that this kind of community service be continued.
Ritual and Pandemic: The Suluk Tradition of the Tarekat Naqsyabandiyah Bukittinggi Amid the Covid-19 Adlan Sanur Tarihoran
Tamaddun Vol 5, No 2 (2021): July - December 2021
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (476.678 KB) | DOI: 10.30983/fuaduna.v5i2.4988

Abstract

This article analyzes the suluk tradition carried out in Surau Tarbiyah Tengah Sawah Bukittinggi during the Covid-19 Pandemic with health protocol regulations. This study uses a qualitative method. Data were collected through observation, interviews and also documentation. The data analysis technique was descriptive analytic as described by Schaltzman and Strauss from the three data interpretation models. The results showed that the Tarekat Naqsyabandiyah in performing suluk at Surau Tarbiyah Tengah Sawah Bukittinggi was still running as usual. However, during the time of Covid-19 with strict health protocols. Surau provides a place to wash hands, measure temperature, and are required to wear masks. When carrying out the suluk ritual, each individual is ensured of safety by staying at a safe distance. In the context of mysticism, the reduction in mobility does not occur. It is because suluk is a negation of mobility itself. The ritual of suluk during the pandemic is following the presentation of the murshid that the existence of performing rituals has become a means of self-quarantine for the Tarekat Naqsyabandiyah. The goal is to avoid disease and increase faith and body immunity through remembrance worship.Artikel ini bertujuan untuk mengetahui tentang tradisi suluk yang dilakukan di Surau Tarbiyah Tengah Sawah Bukittinggi pada masa Pandemi Covid-19 yang mensyaratkan adanya protokol kesehatan. Jenis penelitian ini adalah kualitatif analisi. Data dikumpulkan melalui observasi, wawancara dan juga dokumentasi. Teknik analisis data dengan deskriptif analitik sebagaimana yang dikemukan oleh Schaltzman dan Strauss dari tiga model penafsiran data. Hasil penelitian menunjukkan bahwa jamaah Tarekat Naqsabandiyah dalam melakukan suluk di Surau Tarbiyah Tengah Sawah Kota Bukittinggi masih tetap berjalan seperti biasa pada masa Covid-19 dengan protocol kesehatan yang ketat. Surau menyediakan tempat mencuci tangan, pengukur suhu dan wajib memamakai masker. Dalam hal menjaga jarak karena di tempat suluk ada tempat masing-masing jadi tentu tetap terjaga. Mengurangi mobilitas tentu tidak terjadi karena mereka bersuluk itu tidak adanya mobilitas. Ritual bersuluk pada masa Pandemi sesuai dengan penyampaian mursyid bahwa dengan adanya kegiatan bersuluk menjadi sarana karantina mandiri bagi jamaah tarekat Naqsabandiyah untuk terhindar dari penyakit serta dengan adanya zikir yang kuat meningkatkan daya iman dan imun tubuh.