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TAFSIR AYAT JILBAB: KAJIAN TERHADAP Q.S. AL-AHZAB [33]:59 Taufiq, Imam
At-Taqaddum Volume 5, Nomor 2, November 2013
Publisher : Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang

Although the veil verses come when Muslim is in unsafe condition, it did not mean that the wearing of veil could be abandoned when it was safe. Hijab which remains the teachings of Islam must be considered; at least the veil became the ethic and aesthetic (tahsiniyyah). Islamic teachings are actually not on the headscarf, but it is to the usage as to cover the nakedness, which cover certain part of the body that are considered to be vulnerable and it could cause a scandal. In the prophet era, aurat is defined by the entired of body excluding the face, the palms and the soles of mature women. As for the male, it was between the knees and the navel. If the veil is used as the characteristic to distinguish between the free women and the female slaves, while in fact now female slaves are no longer to be found except slavery in another form, then the wearing of hijab at the moment is no longer an obligation. However, it does not mean wearing the hijab should be banned, especially if it is as accessories or complementary, but on how to formulate a genitals cover or Muslimah outfit.

Environmental Interpretation: Hermeneutic Analysis Of The Interpretation Of Anthropocentric Verses In Al-Qur'an Abdul Fatah; Imam Taufiq
Jurnal Ushuluddin Vol 27, No 2 (2019): July - December
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jush.v27i2.6409

The aim of this study is addressed to environmental problems from the perspective of the Qur'an. The focus of the research is the anthropocentric verses in the Qur'an. Anthropocentric verses are verses that have the meaning of humans as the center of the universe or humans as creatures that are super-being. The categorization of anthropocentric verses is compiled thematically (maudhû’î) using a contextual hermeneutic approach. The classification of anthropocentric verses as a result of this research are: 1) Humans as the most glorified creatures 2) Humans as creatures that have power in nature, and 3) Humans as caliphs on earth. Several hermeneutical analyzes of the anthropocentric verse have been obtained. Human must not be arrogant as creatures that degrees are glorified. Humans are instructed not to cause damage on the earth and must be able to do good ihsân to all creatures created by Allah SWT. The obligation of humans as caliphs on earth is to prosper the earth rather than damage the earth

CONFLICT RESOLUTION ACCORDING TO SHAYKH MISBAH BIN AL-MUSHTAFA IN HIS WORK "AL-IKLIL LI MA'ANI AL-TANZIL": A Study of Trends in Qur'anic Exegegis in Indonesia Imam Taufiq
JOURNAL OF INDONESIAN ISLAM Vol 8, No 2 (2014)
Publisher : State Islamic University (UIN) of Sunan Ampel Surabaya

MEMBANGUN DAMAI MELALUI MEDIASI: STUDI TERHADAP PEMIKIRAN HAMKA DALAM TAFSIR AL-AZHAR Imam Taufiq
AL-TAHRIR Vol 14, No 2 (2014): Resolusi Konflik Berbasis Multikulturalisme dalam Islam
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v14i2.78

Scholars have formulated theories on conflict and designed its resolution on the basis of their expertise. They may come from various disciples and backgrounds, such as economics, law, sociology and even religion. In the context of Islamic religion, Muslim scholars use the verses of the Qur’an regarding conflict and extract their meanings through exegetical thematic method. This method offers explanation of conflict resolution from the Qur’anic perspectives concerning the verses on multiculturalism. But how are the multicultural verses understood? This article elaborates Hamka’s model of exegesis on multicultural verses in his work of Tafsir al-Azhar on conflict resolution. It shows that the Qur’anic verses not only have resolution principles but also give instructions on how to apply them. The terms used by the Qur’an include al-ta‘aruf, al-arham and al-taqwa. These concepts promote mediation that is applicable in various contexts of conflict such as in family, society, custom and law. Multiculturalism verses in Hamka’s model also offers phases of conflict resolutions, beginning from clarification to planning and mediation control. His offer, at least, stimulates Muslims’ awareness about Islamic unity and human unity.

TAFSIR AYAT JILBAB: KAJIAN TERHADAP Q.S. AL-AHZAB [33]:59 Imam Taufiq
At-Taqaddum Volume 5, Nomor 2, November 2013
Publisher : Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/at.v5i2.703

Although the veil verses come when Muslim is in unsafe condition, it did not mean that the wearing of veil could be abandoned when it was safe. Hijab which remains the teachings of Islam must be considered; at least the veil became the ethic and aesthetic (tahsiniyyah). Islamic teachings are actually not on the headscarf, but it is to the usage as to cover the nakedness, which cover certain part of the body that are considered to be vulnerable and it could cause a scandal. In the prophet era, aurat is defined by the entired of body excluding the face, the palms and the soles of mature women. As for the male, it was between the knees and the navel. If the veil is used as the characteristic to distinguish between the free women and the female slaves, while in fact now female slaves are no longer to be found except slavery in another form, then the wearing of hijab at the moment is no longer an obligation. However, it does not mean wearing the hijab should be banned, especially if it is as accessories or complementary, but on how to formulate a genitals cover or Muslimah outfit.

Pengaruh Peran Kepala Sekolah, Disiplin Kerja dan Budaya Kerja terhadap Kinerja Guru di Sekolah Dasar Negeri Kecamatan Kedungwuni Kabupaten Pekalongan Taufiq, Imam; Miyono, Noor; Abdullah, Ghufron
JIIP - Jurnal Ilmiah Ilmu Pendidikan Vol. 6 No. 2 (2023): JIIP (Jurnal Ilmiah Ilmu Pendidikan)
Publisher : STKIP Yapis Dompu

Tujuan penelitian ini untuk mengetahui: 1) mengetahui adanya pengaruh peran kepala sekolah terhadap kinerja guru 2) mengetahui adanya pengaruh disiplin kerja terhadap kinerja guru. 3) mengetahui adanya pengaruh budaya kerja terhadap kinerja guru 4) mengetahui adanya pengaruh secara simultan peran kepala sekolah, disiplin kerja dan budaya kerja terhadap kinerja guru SD Negeri. Penelitian ini digunakan pendekatan kuantitatif dengan populasi 218 orang guru dari 25 SD Negeri di wilayah Kecamatan Kedungwuni. Dengan sampel 141 guru yang dipilih secara proporsional random. Metode pengumpulan data yang digunakan adalah angket. Analisis data yang digunakan adalah analisis deskriptif, uji dimensi, uji persyaratan dan uji hipotesis menggunakan program SPSS for Windows Release 26.0. Hasil penelitian menunjukkan bahwa 1) Ada pengaruh positif peran kepala sekolah terhadap kinerja guru SD Negeri di Kecamatan Kedungwuni sebesar 12 % terhadap kinerja guru, Peran kepala sekolah dikategorikan cukup baik, 2) Ada pengaruh positif Disiplin Kerja terhadap kinerja guru SD Negeri di Kecamatan Kedungwuni sebesar 12 % terhadap kinerja guru. Disiplin kerja dikategorikan sedang. 3) Ada pengaruh positif Budaya Kerja terhadap kinerja guru SD Negeri di Kecamatan Kedungwuni sebesar 11,8 % terhadap kinerja guru. Budaya kerja dikategorikan sedang. 4) Ada pengaruh positif antara peran kepala sekolah, disiplin kerja dan budaya kerja secara simultan terhadap kinerja guru di SD Negeri di Kecamatan Kedungwuni sebesar 21,4 % terhadap kinerja guru.

UNDERSTANDING PEACEBUILDING FUNDAMENTALS IN SOUTHEAST ASIA: Intersection among Religion, Education and Psychosocial Perspective Imam Taufiq; Muhammad Makmun; Mishbah Khoiruddin Zuhri; Lucky Ade Sessiani; Ririh Megah Safitri
AL-TAHRIR Vol 22 No 2 (2022): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v22i2.6095

This study tries to present a study on Understanding the basics of peacebuilding in Southeast Asia by bringing together three approaches, namely religious, educational, and psychosocial approaches. The focus of this research is, first, to identify an overview of the fundamental values and basic principles of peacebuilding adopted by peacebuilding organizations in Southeast Asia. Second, to identify approaches adopted by peacebuilding organizations that reflect the intersection of religious, educational, and psychosocial perspectives to build peace in Southeast Asian societies. This study finds that first, Peace in Southeast Asia is influenced by values and basic principles of harmony and peace-building such as spirituality, local wisdom, brotherhood or togetherness, deliberation, tolerance, ikhlas (voluntary), and equality. This value is embraced by peace-building organizations in Southeast Asia on the basis that on the one hand, each religion teaches about unity, while on the other hand, the spirit of unity will also make a significant contribution in the national context.

Living Qur'an of Pesantren Women: A Manifestation of QS. An-Nisa 34 in A Woman Leadership Role of Nyai Munjidah Wahab Labibah, Umniyatul; Taufiq, Imam; Alimi, Moh. Yasir
Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/qh.2022.2301-05

This article discusses the study of the living Qur'an of “women’s Pesantren” with a character study approach namely Nyai Munjidah Wahab. So far, women’s Pesantren have been stigmatized as a group of women who only act as “konco wingking”, and their scope of work is only in the domestic or internal area of the pesantren. The leadership of “women’s pesantren” is often considered as a "second class leader" because the main support for pesantren is the kyai or male figure. Nyai Munjidah Wahab gave a different color among the women’s Pesantren in general, by not only becoming the leader of her pesantren but entering the public sphere through organizational and political channels to become a regional head. With the living Qur'an method, this study aims to examine the religious reasoning that frames Nyai Munjidah's behavior on one side and see how Nyai Munjidah Wahab brings QS. An-Nisa: 34 to life in her thoughts and behavior both in her family, Pesantren and in her public leadership. The Living Qur'an of “women’s Pesantren” is analyzed using a gender and cultural perspective. Data collection techniques using observation and interviews. The results of this study indicate that the forms of Nyai Munjidah Wahab's living Qur'an are manifested in several forms of culture, both cognitive and non-cognitive cultures as well as performative and informative cultures that are thick with the values of gender equality. From a cultural perspective, Nyai Munjidah's living Qur'an is a form of active and passive cultural adaptation carried out by Nyai Munjidah Wahab as a “woman’s Pesantren”.

FAMILY CONFLICT MANAGEMENT: QUR’ANIC PERSPECTIVE Munawirsazali Munawirsazali; Imam Taufiq; Misbah Zulfa Elizabeth
Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam Vol 15 No 1 (2024): Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam
Publisher : Fakultas Agama Islam, Universitas Islam As-Syafiiyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34005/alrisalah.v15i1.3242

This study discusses the concept of family conflicts and their management according to the perspective of the Qur'an. The literature review and thematic approach found five conflict areas in the family: leadership and husband-wife relations; the fulfilment of rights and obligations; the achievement of family vision, mission and goals; attitude and physical intimacy issues; and husband-wife incompatibility. Meanwhile, the Qur'anic family conflict management includes minimising and avoiding violence and encouraging positive behavioural changes among family members.

Tingkat Kesehatan Perbankan Syariah di Indonesia: Studi Komparatif Menggunakan Metode CAMEL Taufiq, Imam; Rofiqo, Azidni
Etihad: Journal of Islamic Banking and Finance Vol. 2 No. 1 (2022)
Publisher : UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/etihad.v2i1.3949

As an intermediary institution, Islamic banks are required to always maintain the health of the bank. One way to measure the soundness of a bank by Bank Indonesia regulations is CAMEL. The financial ratios used in the CAMEL method are Capital, Assets, Management, Earnings, and Liquidity. This study aims to determine the soundness of Islamic banking in 2019, and the role of Regulators (Financial Services Authority and Sharia Supervisory Board) in improving bank health. The results of the study show: a) that of the 7 Sharia commercial banks in Indonesia, 3 are in the HEALTHY category, namely Bank Mandiri Syariah, Bank BNI Syariah, and Bank BTPN Syariah. 1 Bank is included in the ENOUGH HEALTHY category, namely Bank BJB Syariah. 2 Banks are in the UNHEALTHY category, namely Bank Bukopin Syariah and Panin Dubai Syariah, and 1 bank is included in the UNHEALTHY category, namely Bank BRI Syariah. b) In supervising and improving bank soundness, OJK has the following authorities: 1) Liquidity, profitability, solvency, asset quality, minimum capital adequacy ratio, maximum lending limit, loan to deposit ratio, and bank reserves, 2) related bank statements with bank health and performance, 3) debtor information system, 4) credit testing; and 5) Bank accounting standards. c) The role of DPS in improving the health of non-financial banks includes: ex-ante auditing, post ante auditing, and calculation and payment of zakat.Sebagai lembaga intermediary, bank Syariah wajib untuk selalu menjaga tingkat kesehatan bank. Salah satu metode untuk mengukur tingkat kesehatan Bank sesuai dengan ketentuan Bank Indonesia adalah CAMEL. Rasio keuangan yang digunakan dalam metode CAMEL, yaitu : Capital, Assets, Management, Earnings, dan Liquidity. Penelitian ini bertujuan untuk mengetahui tingkat kesehatan perbankan Syariah pada tahun 2019, dan peran Regulator (Otoritas Jasa Keuangan dan Dewan Pengawas Syariah) untuk meningkatkan kesehatan bank. Hasil penelitian menunjukkan : a) bahwa dari 7 bank umum Syariah yang ada di Indonesia, 3 masuk dalam kategori SEHAT yaitu Bank Syariah Mandiri, Bank BNI Syariah, dan Bank BTPN Syariah. 1 Bank masuk dalam kategori CUKUP SEHAT yaitu Bank BJB Syariah. 2 Bank masuk dalam kategori KURANG SEHAT yaitu Bank Bukopin Syariah dan Panin Dubai Syariah, dan 1 bank masuk dalam kategori TIDAK SEHAT yaitu Bank BRI Syariah. b) Dalam pengawasan dan peningkatan kesehatan bank, OJK memiliki wewenang yaitu : 1) Likuiditas, rentabilitas, solvabilitas, kualitas aset, rasio kecukupan modal minimum, batas maksimum pemberian kredit, rasio pinjaman terhadap simpanan, dan pencadangan bank, 2) Laporan bank yang terkait dengan kesehatan dan kinerja bank, 3) Sistem informasi debitur, 4) Pengujian kredit (credit testing); dan 5) Standar akuntansi bank. c) Peran DPS dalam peningkatan kesehatan bank non financial antara lain : ex ante auditing, post ante auditing, dan penghitungan dan pembayaran zakat.

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