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<![CDATA[Term Al-Libâs dalam Al-Qur`an: Kajian Tafsir Tekstual-Kontekstual ]]>
<![CDATA[Rohatun Nihayah]]>
<![CDATA[ Syariati: Jurnal Studi Al-Qur'an dan Hukum Vol 5 No 02 (2019): SYARIATI : Jurnal Studi Al-Qur'an dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syari'ah dan Hukum (FSH) UNSIQ ]]>
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DOI: 10.32699/syariati.v5i02.1193
<![CDATA[Bahasa Al-Qur`an memiliki karya sastra yang tinggi. Dari segi lafadz maupun maknanya sangatlah indah. Salah satunya membahas mengenai al-libas (pakaian). Makna tekstual merupakan makna secara lahiriyah (lafdziyah), yakni pakaian diartikan sebagai pakaian untuk menutup aurat, atau pakaian untuk melindungi badan dari hawa panas dan dingin. Sedangkan yang akan dibahas disini adalah pakaian dalam arti kontekstual atau makna bathiniyah, yakni makna pakaian secara luas. Bahwasanya al-libas mempunyai 4 (empat) makna antara lain: Pakaian Yang memiliki arti سكنا (ketenangan hati), Pakaian Yang memiliki arti mencampuradukkan ( يخلطون ), Pakaian Yang memiliki arti الثيا ب (pakaian), Pakaian yang memiliki arti العمل الصالح (perbuatan baik) atau disebut juga sebagai pakaian ketaqwaan. Dari keempat makna diatas al-libas yang paling utama adalah al-libas yang bermakna al-amal ash-sholih atau pakaian ketaqwaan.]]>
<![CDATA[Kesetaraan Gender Melalui Pendekatan Hermeneutika Gadamer dalam Kajian Q.S. Al-Hujurat Ayat 13 ]]>
<![CDATA[Rohatun Nihayah]]>
<![CDATA[ Syariati: Jurnal Studi Al-Qur'an dan Hukum Vol 7 No 2 (2021): SYARIATI : Jurnal Studi Al-Qur`an dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syari'ah dan Hukum (FSH) UNSIQ ]]>
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DOI: 10.32699/syariati.v7i2.2112
<![CDATA[Problem perempuan selalu menarik, hangat dan aktual yang tidak henti menjadi agenda pembicaraan dari zaman ke zaman. Ada fakta bahwa laki-laki mendominasi (super power) kedudukan dalam ranah keluarga, masyarakat, agama sampai dalam kompleksibilitas suatu Negara. Padahal Allah menilai manusia dari tingkat kualitas ketaqwaan dan keimanannya, bukan masalah gender. Salah satu teori hermeneutika yang popular adalah teori Hans George Gadamer. Teori ini mengatakan bahwa ketika seseorang melakukan proses penafsiran maka dirinya tidak luput dari keterpengaruhan sejarah ataupun situasi hermeneutika yang melingkupi penafsir tersebut. Gadamer mencoba menawarkan teori supaya penafsir tidak terjebak pada subyektifitas penafsir. Hermeneutika disini diharapkan mampu memberikan solusi penafsiran yang dapat diaplikasikan dalam kehidupan sehari-hari tanpa mendominasi pada kajian subyektifitas, personalitas ataupun jenis kelamin dan gender. Hans-Georg Gadamer, seorang filosof Jerman yang lahir di Marburg tahun 1900 dan wafat pada tahun 2002 di Heidelberg. Teori pokok hermeneutika Gadamer saling terkait satu dengan lainya dan dapat diringkas sebagai berikut: a) Teori kesadaran keterpengaruhan oleh sejarah. b) Teori Prapemahaman. c) Teori Penggabungan/Asimilasi Horison dan Lingkaran Hermeneutika. d) Teori Penerapan/Aplikasi. Sementara Konsep kesetaraan gender para ulama` merujuk pada Al-Qur’an Surat Al-Hujurat ayat 13. Ayat ini menunjukkan semangat kesetaraan gender dalam Al-Qur’an yang menjelaskan bahwa Allah tidak membeda-bedakan antara laki-laki dan perempuan.]]>
<![CDATA[PENANGGULANGAN KEKERASAN SEKSUAL TERHADAP ANAK DALAM PERSPEKTIF PENDIDIKAN AGAMA ISLAM ]]>
<![CDATA[Isti Inayati Ngaenah]]>;
<![CDATA[Lutfan Muntaqo]]>;
<![CDATA[Rohatun Nihayah]]>
<![CDATA[ Ta'dib (Jurnal Ilmiah Pendidikan dan Peradaban Islam) Vol 3 No 2 (2021): Pendidikan dan Peradaban Islam ]]>
Publisher : <![CDATA[Pendidikan Agama Islam (S2), UNSIQ Wonosobo, Jawa Tengah ]]>
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<![CDATA[The focus of this study is based on the author's anxiety about sexual violence against children which often occurs recently. This is very contrary to Islam and also humanity. The violence that recently occurred in Islamic boarding schools and also in educational institutions has made the word takdzim the mainstay of the perpetrator's weapon so that the victim will do things that are not wanted. PAI plays an important role in overcoming sexual violence, because educators must have a good attitude and humanize humans.]]>
<![CDATA[The SUI GENERIS SEKOLAH BERBASIS PESANTREN : STUDI KOMPARASI SMP AN-NIDA DAN MTS TAKHASSUS AL-QUR’AN WONOSOBO ]]>
<![CDATA[Lailiyah, Siti]]>;
<![CDATA[Elsyam, Robingun Suyud]]>;
<![CDATA[Nihayah, Rohatun]]>
<![CDATA[ PARAMUROBI: JURNAL PENDIDIKAN AGAMA ISLAM Vol 7 No 1 (2024): PARAMUROBI: JURNAL PENDIDIKAN AGAMA ISLAM ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam Fakultas Ilmu Tarbiyah dan Keguruan UNSIQ Jawa Tengah ]]>
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DOI: 10.32699/paramurobi.v7i1.6449
<![CDATA[This article aims to examine the Sui Generis of Islamic Boarding School-Based Schools: A Comparative Study of An-Nida Middle School and Takhassus Al-Qur'an MTs Wonosobo, by focusing on the characteristics of the institution, which previous researchers did not emphasize. This article is field research with a qualitative approach that focuses on intentionality through in-depth interviews. The research findings show that Islamic boarding school-based schools have distinctive characteristics (Sui Generis) that differentiate them from other educational institutions. Each of these institutions has characteristics that make them continue to exist and have different consumers. This diversity makes masterpieces created by central figures from each of these institutions. The meeting point of this diversity, namely that they all have the same goal, in the context of tafaqquh fi al-din (deepening religious knowledge). Through in-depth interviews it was found that Sui Generis at An-Nida' Islamic Boarding School Middle School, was based on the Kulliyatul Mu’allimin Al-Islamiyah (KMI) method, while at MTs Takhassus Al-Qur'an, it emphasized mastery of the yellow book. Research implications: the importance of understanding differences from Islamic boarding school-based schools as Sui Generis, not as a division. The research recommends that experts and researchers research further into more specific areas and deeper essence.]]>
<![CDATA[MENUJU KELUARGA SEJAHTERA DAN KELUARGA SAKINAH ]]>
<![CDATA[Irfanullah, Rifqi]]>;
<![CDATA[Nihayah, Rohatun]]>
<![CDATA[ Ta'dib (Jurnal Ilmiah Pendidikan dan Peradaban Islam) Vol 5 No 1 (2023): Ilmu Pendidikan dan Peradaban Islam ]]>
Publisher : <![CDATA[Pendidikan Agama Islam (S2), UNSIQ Wonosobo, Jawa Tengah ]]>
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<![CDATA[Basically every individual wants a prosperous family. Nevertheless, many factors do affect a person's low level of well-being. Just asa family is the perfect goal for each couple, the perfect family needs a number of factors to achieve that level. The study uses qualitative methods that stand for the reality of events in a direct field, primary data obtained from interviews with families in the Village of Siroto Village Bumitirto District Selomerto Wonosobo District. Secondary data was obtained from books and other sources related to the study. Data obtained from the field is then examined and analyzed and arrived at conclusions.. The study shows that, based on family indicators of prosperity by BKKBN, families in the Siroto Village of Bumitirto District Selomerto Wonosobo District, are still in efforts to increase the family stage and prosper to a higher level. This is because the majority of families still survive the prosperous I stage, as well as the fulfillment of an aspect of the family's assessment by the ministry of religion of RI, the family in the Village of Siroto is lacking in theory and legal understanding and general knowledge. But it is offset by the practices and practices of daily life as well as the tribal life of siroto village.]]>
<![CDATA[KONSEPSI HUMANISME PENDIDIKAN ISLAM DALAM KERANGKA TIPOLOGI MAZHAB FILSAFAT ISLAM ]]>
<![CDATA[Adawiyah, Robiah]]>;
<![CDATA[Nihayah, Rohatun]]>
<![CDATA[ Ta'dib (Jurnal Ilmiah Pendidikan dan Peradaban Islam) Vol 5 No 1 (2023): Ilmu Pendidikan dan Peradaban Islam ]]>
Publisher : <![CDATA[Pendidikan Agama Islam (S2), UNSIQ Wonosobo, Jawa Tengah ]]>
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<![CDATA[The dialectic of Islamic education philosophy, as viewed through the lenses of three main schools of thought - Peripatetic (mashsha'iya), Illuminationist (Isyraqiyah), and Sufi (Irfan) - revolves around the concept of theocentric humanism. This contrasts with the anthropocentric humanism prevalent in Western modern philosophy. In Western thought, humanism often emphasizes human-centered freedoms and rights. However, in Islamic philosophy, particularly within the framework of education, humanism takes on a theocentric dimension. This means that humanism is centered around and guided by the divine or the concept of God. The emphasis is not solely on human autonomy and freedom but also on aligning human actions and aspirations with divine guidance and purpose. In summary, the philosophy of Islamic education as articulated by scholars thought reflects a theocentric humanism that emphasizes the spiritual and intellectual dimensions of human existence, affirming that true education is ultimately about aligning oneself with the divine will and wisdom.]]>
<![CDATA[STATUS PERKAWINAN SUAMI MUALAF YANG MURTAD DALAM HUKUM ISLAM (Studi Pendapat K.H Yahya Zainul Ma’arif Pada Channel Youtube Al-Bahjah TV) ]]>
<![CDATA[nurfadilah nurfadilah]]>;
<![CDATA[Rohatun Nihayah]]>
<![CDATA[ At-Ta'aruf : Jurnal Hukum Keluarga Islam Vol 3 No 2 (2024): At-Ta'aruf : Jurnal Hukum Keluarga Islam ]]>
Publisher : <![CDATA[Hukum Keluarga Islam ]]>
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DOI: 10.59579/ath.v3i2.8676
<![CDATA[Dari analisis pendapat K.H. Yahya Zainul Ma’arif mengenai status pernikahan suami mualaf yang murtad menunjukkan bahwa pernikahan tersebut otomatis dianggap fasakh ketika suami memilih untuk kembali ke agama lamanya, tanpa perlu melontarkan talak, sesuai dengan pandangan madzhab Syafi’iyah. Jika kemurtadan terjadi sebelum bersenggama, pernikahan batal seketika; jika setelahnya, harus menunggu masa iddah istri. K.H. Yahya menekankan pentingnya memilih pasangan yang kuat imannya untuk menghindari konflik dalam pernikahan dan memberikan nasihat agar istri membujuk suami untuk kembali ke Islam. Dalam konteks hukum, meskipun pernikahan dianggap batal secara agama, proses perceraian harus melalui pengadilan agar diakui secara hukum, terutama jika ada anak. Pendapat beliau memiliki implikasi sosial dan keagamaan yang signifikan, mendorong masyarakat untuk lebih berhati-hati dalam memilih pasangan dan memahami kompleksitas isu kemurtadan dalam konteks pernikahan.]]>
<![CDATA[PRINSIP-PRINSIP REKONSTRUKSI PENAFSIRAN AL-QUR'AN OLEH MOHAMMAD ARKOUN: PENDEKATAN HISTORIS-KRITIS ]]>
<![CDATA[Nihayah, Rohatun]]>;
<![CDATA[Adawiyah, Robiah]]>
<![CDATA[ Ta'dib (Jurnal Ilmiah Pendidikan dan Peradaban Islam) Vol 5 No 1 (2023): Ilmu Pendidikan dan Peradaban Islam ]]>
Publisher : <![CDATA[Pendidikan Agama Islam (S2), UNSIQ Wonosobo, Jawa Tengah ]]>
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<![CDATA[Mohammad Arkoun is a contemporary thinker who offers a new approach to Qur'anic interpretation through historical-critical methods and hermeneutics. His approach challenges traditional and modernist methods by emphasizing pluralism and historical contextualization. This article aims to explore and analyze the Qur'anic interpretation methods developed by Mohammad Arkoun and their implications for contemporary Islamic studies. This research employs a critical literature review of Arkoun's major works and theoretical analysis to understand his approach to interpreting sacred texts. A descriptive-analytical approach is applied to elucidate the main principles of Arkoun's method and its application in contemporary contexts. The analysis reveals that Arkoun's method combines historical criticism with modern hermeneutics, offering a new perspective on understanding the Qur'an. His approach not only challenges traditional dogmatism but also opens avenues for interfaith dialogue and the reinterpretation of sacred texts in the current social and intellectual context. Mohammad Arkoun's approach to Qur'anic interpretation significantly contributes to contemporary Islamic studies. By emphasizing the importance of pluralism and historical contextualization, this approach allows for a more dynamic and relevant understanding of sacred texts. This research suggests that Arkoun's approach can serve as a foundation for further research in Islamic studies and interfaith dialogue.]]>
<![CDATA[MENUJU KELUARGA SEJAHTERA DAN KELUARGA SAKINAH ]]>
<![CDATA[Irfanullah, Rifqi]]>;
<![CDATA[Nihayah, Rohatun]]>
<![CDATA[ Ta'dib (Jurnal Ilmiah Pendidikan dan Peradaban Islam) Vol 5 No 1 (2023): Ilmu Pendidikan dan Peradaban Islam ]]>
Publisher : <![CDATA[Pendidikan Agama Islam (S2), UNSIQ Wonosobo, Jawa Tengah ]]>
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<![CDATA[Basically every individual wants a prosperous family. Nevertheless, many factors do affect a person's low level of well-being. Just asa family is the perfect goal for each couple, the perfect family needs a number of factors to achieve that level. The study uses qualitative methods that stand for the reality of events in a direct field, primary data obtained from interviews with families in the Village of Siroto Village Bumitirto District Selomerto Wonosobo District. Secondary data was obtained from books and other sources related to the study. Data obtained from the field is then examined and analyzed and arrived at conclusions.. The study shows that, based on family indicators of prosperity by BKKBN, families in the Siroto Village of Bumitirto District Selomerto Wonosobo District, are still in efforts to increase the family stage and prosper to a higher level. This is because the majority of families still survive the prosperous I stage, as well as the fulfillment of an aspect of the family's assessment by the ministry of religion of RI, the family in the Village of Siroto is lacking in theory and legal understanding and general knowledge. But it is offset by the practices and practices of daily life as well as the tribal life of siroto village.]]>
<![CDATA[KONSEPSI HUMANISME PENDIDIKAN ISLAM DALAM KERANGKA TIPOLOGI MAZHAB FILSAFAT ISLAM ]]>
<![CDATA[Adawiyah, Robiah]]>;
<![CDATA[Nihayah, Rohatun]]>
<![CDATA[ Ta'dib (Jurnal Ilmiah Pendidikan dan Peradaban Islam) Vol 5 No 1 (2023): Ilmu Pendidikan dan Peradaban Islam ]]>
Publisher : <![CDATA[Pendidikan Agama Islam (S2), UNSIQ Wonosobo, Jawa Tengah ]]>
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<![CDATA[The dialectic of Islamic education philosophy, as viewed through the lenses of three main schools of thought - Peripatetic (mashsha'iya), Illuminationist (Isyraqiyah), and Sufi (Irfan) - revolves around the concept of theocentric humanism. This contrasts with the anthropocentric humanism prevalent in Western modern philosophy. In Western thought, humanism often emphasizes human-centered freedoms and rights. However, in Islamic philosophy, particularly within the framework of education, humanism takes on a theocentric dimension. This means that humanism is centered around and guided by the divine or the concept of God. The emphasis is not solely on human autonomy and freedom but also on aligning human actions and aspirations with divine guidance and purpose. In summary, the philosophy of Islamic education as articulated by scholars thought reflects a theocentric humanism that emphasizes the spiritual and intellectual dimensions of human existence, affirming that true education is ultimately about aligning oneself with the divine will and wisdom.]]>
