Articles
<![CDATA[KYAI, POLITICS AND DAKWAH PATTERNS: READING POLITICAL NARRATIVES IN RELIGIOUS SPACES (STUDY IN BANTEN) ]]>
<![CDATA[Hasanah, Umdatul]]>;
<![CDATA[Purwanti, Eneng]]>
<![CDATA[ Al Qalam Vol 37 No 1 (2020): January - June 2020 ]]>
Publisher : <![CDATA[Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia ]]>
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DOI: 10.32678/alqalam.v37i1.2462
<![CDATA[The involvement of kiyai in political life can be seen from various sides, both in religion and politics itself. From the religious side, the involvement of religion leaders in political dynamics could be seen to strengthen religious life because of political support. Meanwhile, from the political side it could also be seen to provide a positive point for political life because of the content of religiosity and morality. However, the involvement of the kyai in political dynamics is seen to have reduced his central position as a reference for religious behavior and sources of knowledge for all groups without barriers, while political traditions often divide. The relationship between politics and religion often makes religious instruments become a part that frames or become a political packaging, both the person, the institution and the activities including the activities of dakwah. Through observation and in-depth interviews, it was found that the use of religious spaces and dakwah patterns were still regarded significant in socializing and building awareness including political choices. Even though there is political narratives in the activities of dakwah, it does not undermine the marwah and glory of the dakwah itself. Political content and narratives in the religious space is only as distractions in affirming their choices, it is not found any elements of manipulation or politicization which distort the religious itself. This happened along with social control through communication technology. In addition, people are more intelligent and critical, as well as there are variety of references that made people have many choices in determining their attitudes including political choices.]]>
<![CDATA[AMAR MA’RUF NAHI MUNKAR DALAM PANDANGAN IMAM AL-GHAZALI ]]>
<![CDATA[Jihadussyufi Jihadussyufi]]>;
<![CDATA[Umdatul Hasanah]]>
<![CDATA[ AdZikra : Jurnal Komunikasi & Penyiaran Islam Vol 10 No 2 (2019): Juli-Desember ]]>
Publisher : <![CDATA[Program Studi Komunikasi dan Penyiaran Islam Fakultas Dakwah UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/adzikra.v10i2.4238
<![CDATA[Selain kewajiban dari Allah SWT., Dakwah Amar Ma’ruf dan Nahi Munkar merupakan kebutuhan pokok umat Islam secara khusus dan umat manusia secara umum. Jika tidak ada Dakwah Amar Ma’ruf dan Nahi Munkar maka masyarakat manusia akan sarat dengan berbagai macam kesesatan dan kezaliman. Karena itu dibutuhkan pendakwah yang ikhlas dan sungguh-sungguh dalam mengemban amanah dakwah. Namun dakwah tidak bisa dilakukan secara terjun bebas akan tetapi membutuhkan ilmunya yang memadai. Karena itu terkait konsep dakwah penulis telah melakukan penelitian atas Kitab Ihya Ulumuddin Al-Ghazali. Adapun metode penelitian adalah penelitian kepustakaan dengan sumber primernya adalah karya Al-Ghazali yaitu Ihya Ulumuddin, Mukasyafatul Qulub dan Bidayatul Hidayah. Sedangkan sumber sekundernya adalah data-data pemikiran yang terkait Amar Ma’ruf dan Nahi Munkar, secara langsung atau tidak langsung baik yang mengkritik Al-Ghazali maupun yang menulis tentang Al-Ghazali. Berdasarkan hasil penelitian yang dilakukan atas kitab Ihya Ulumuddin bahwa Amar Ma’ruf dan Nahi Munkar, hukumnya adalah Fardhu Kifayah. Adapun keutamaannya yaitu melaksanakan perintah Allah dan Rasul-Nya, melanjutkan misi risalah dan kenabian, memperoleh kebahagiaan dunia dan akhirat, membuktikan predikat umat terbaik, menyelamatkan umat dari murka dan azab Allah, menebar kemaslahatan serta menghilangkan atau mengurangi kekacauan dan menegakkan keadilan. Sedangkan terkait konsepnya Al-Ghozali menyebutkan bahwa Amar Ma’ruf Nahi Munkar memiliki empat rukun-rukun dan segala persyaratannya. Empat rukun itu yakni Al-Muhtasib, Al-Muhtasab Alaih, Al-Muhtasab Fih dan Al-Ihtisab.]]>
<![CDATA[Keberadaan Kelompok Jamaah Tabligh dan Reaksi Masyarakat (Perspektif Teori Penyebaran Informasi dan Pengaruh) ]]>
<![CDATA[Umdatul Hasanah]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 4, No 1 (2014) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v4i1.1559
<![CDATA[Jamaah Tabligh is a transnational preaching movement that originated in India. The movement was introduced to Indonesia in 1970s and established Masjid Jami’ in Kebon Jeruk Jakarta as its headquarters. The members of Jamaah Tabligh referred to kitab Fadailul ‘A’mal which teaches innovations in Islamic propagations. Some of their preaching traditions included outdoor preaching (khuruj dan khillah) and the method to invite people to do good deeds (Jaulah). They have Amir as their leader and use the mosque as their center of da’wa activities. Using Diffusion of Information and Influence Theory, the article discusses the existence of the Jamaah Tabligh community and the public’s responses toward the community. ]]>
<![CDATA[Majelis Taklim and the Shifting of Religious Public Role in Urban Areas ]]>
<![CDATA[Umdatul Hasanah]]>
<![CDATA[ Ilmu Dakwah: Academic Journal for Homiletic Studies Vol 13, No 1 (2019): Ilmu Dakwah: Academic Journal for Homiletic Studies (Accreditated of Sinta 2) ]]>
Publisher : <![CDATA[Faculty of Da'wah and Communication, UIN Sunan Gunung Djati, Bandung ]]>
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DOI: 10.15575/idajhs.v13i1.4632
<![CDATA[Majelis taklim is a very special Islamic medium in Indonesia. Its existence is quite phenomenal not only because of the large number of worshipers but also because it is very close to the lives of people both in rural and urban areas. Its development is quite massive in demand by many groups and social classes, especially among women so that it is often identified as a religious group that is "genre" women. This research will reveal how the development of majelis taklim in urban society? How does a shift in the social role of religion in urban society? This study uses a qualitative method with a sociological approach, at the Taklim Women's Assembly in the Setiabudi area of South Jakarta. This research found that the development of the majelis taklim was very dominant among women and had shifted socio-religious roles that had previously been in the hands of men. Majelis taklim has become a gateway that connects women with the outside world, also becomes a door for access and social mobility of women and even gives birth to women's leadership authority in religious public spaces. Majelis taklim menjadi sarana syiar Islam yang sangat khas di Indonesia. Keberadaannya cukup fenomenal bukan saja karena jumlah jamaahnya yang besar akan tetapi juga karena sangat dekat dengan kehidupan umat baik di pedesaan maupun di perkotaan. Perkembangannya cukup massif diminati banyak kalangan dan kelas sosial, terlebih di kalangan kaum perempuan sehingga kerap diidentikkan sebagai kelompok keagamaan yang “bergenre” perempuan. Penelitian ini akan mengungkapkan perkembangan majelis taklim pada masyarakat perkotaan? Bagaimana terjadi pergeseran peran sosial keagamaan pada masyarakat perkotaan? Penelitian ini menggunakan metode kualitatif dengan pendekatan sosiologis, pada Majelis Taklim Perempuan di wilayah Setiabudi Jakarta Selatan. Penelitian ini menemukan bahwa perkembangan majelis taklim sangat dominan di kalangan kaum perempuan dan telah menggeser peran-peran sosial keagamaan yang sebelumnya berada di tangan kaum laki-laki. Majelis taklim telah menjadi pintu gerbang yang menjadi penghubung kaum perempuan dengan dunia luar, juga menjadi pintu akses dan mobilitas sosial kaum perempuan bahkan juga melahirkan otoritas kepemimpinan perempuan pada ruang publik keagamaan.]]>
<![CDATA[Rhetoric in Islamic Tradition: Paradigm and Its Development ]]>
<![CDATA[Umdatul Hasanah]]>
<![CDATA[ KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 15 No 2 (2021) ]]>
Publisher : <![CDATA[Fakultas Dakwah UIN Prof. K.H. Saifuddin Zuhri ]]>
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DOI: 10.24090/komunika.v15i2.4570
<![CDATA[Rhetoric has an essential role in developing Islamic civilization and da’wah. Rhetoric in the Islamic tradition has a dualistic paradigm that appears with two faces, specifically balaghah and khithobah. The character of balaghah is inherent in the rhetorical tradition, where the qualification of the message language is essential, including eloquence, meaning, and metaphor. In comparison, the khithobah character is attached to the quality aspects of the message content and the technique of delivering the message. This literature research found that the two faces of this rhetoric have further developments, one is progressive, and the other is still stagnant. The progress of balaghah is not only based on the role of Arabic as the Quran language but also the miracle of the Quran language itself. While khithobah is an essential part of delivering Islamic symbols, it is still considered a mere praxis and religious routine, and it has not developed as scientifically theoretic. Amid the limitations of the study of khitobah as part of Islamic rhetoric, this paper will elaborate on the dynamics and span developments periods.]]>
<![CDATA[KOMUNITAS HARAKAH PADA MASYARAKAT URBAN ]]>
<![CDATA[Umdatul Hasanah]]>
<![CDATA[ Al Qalam Vol 27 No 3 (2010): September - December 2010 ]]>
Publisher : <![CDATA[Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia ]]>
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DOI: 10.32678/alqalam.v27i3.610
<![CDATA[Several newly decades, it appears the phenomenon of the revival of religious spirit over all social levels, especially on urban society. This phenomenon is indicated by a great number of religious studies and religious morements in cities conducted both conventionally-traditionally and in new forms that have methods and ways which are different from other forms. These groups are frequently called harakah. This articel describes the phenomenon of harakah groups in Cilegon, Banten: Jamaah Tabligh, Jamaah Tarbiyah, Iembaga Dakwah Islamiyah Indonesia (LDII), and Hizhut Tahrir Indonesia. It is clear to demonstrate that the harakah community in Cilegon tends to increase. Keywords: Harakah, Religious Movement, Urban Community, Cilegon City, Jamaah Tahligh, Jamaah Tarbiyah, LDII, and Hizbut Tahrir Indonesia.]]>
<![CDATA[Pengaruh Profitabilitas, Ukuran Perusahaan, Komite Audit dan Opini Auditor terhadap Audit Delay ]]>
<![CDATA[Fauziah 'Umdatul Hasanah]]>;
<![CDATA[Suhendro Suhendro]]>;
<![CDATA[Riana Rachmawati Dewi]]>
<![CDATA[ Jurnal Ekonomi Bisnis, Manajemen dan Akuntansi (JEBMA) Vol. 1 No. 2 (2021): Article Research Volume 1 Nomor 2, Juli 2021 ]]>
Publisher : <![CDATA[ITScience (Information Technology and Science) ]]>
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DOI: 10.47709/jebma.v1i2.1033
<![CDATA[Tujuan penelitian ini untuk mengetahui pengaruh profitabilitas, ukuran perusahaan, komite audit dan opini auditor terhadap audit delay. Penelitian ini merupakan modifikasi dari penelitian sebelumnya, sehingga memiliki perbedaan pada jenis dan jumlah sampel yang digunakan dan periode penelitian. Populasi yang digunakan dalam penelitian ini ialah 32 perusahaan consumer goods subsektor makanan dan minuman yang terdaftar di Bursa Efek Indonesia tahun 2017-2020. Teknik purposive sampling ialah teknik yang dipakai dalam pengambilan sampel pada penelitian ini, dan menghasilkan sampel penelitian sebanyak 24 perusahaan yang telah memenuhi kriteria. Data sekunder yang digunakan dalam penelitian ini merupakan data annual report perusahaan. Analisis yang digunakan ialah analisis regresi linier berganda dengan pengolahan data menggunakan program SPSS versi 22. Penelitian ini menguatkan penelitian-penelitian sebelumnya yakni profitabilitas, ukuran perusahaan, komite audit dan opini auditor berpengaruh terhadap audit delay.]]>
<![CDATA[Da'wah Policy Controversy: A Case Study of Discourse on Standardization and Certification of Da'i in Indonesia ]]>
<![CDATA[Umdatul Hasanah]]>;
<![CDATA[Nur Asia Tawang]]>
<![CDATA[ Ilmu Dakwah: Academic Journal for Homiletic Studies Vol 16, No 1 (2022): Ilmu Dakwah: Academic Journal for Homiletic Studies ]]>
Publisher : <![CDATA[Faculty of Da'wah and Communication, UIN Sunan Gunung Djati, Bandung ]]>
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DOI: 10.15575/idajhs.v16i1.16531
<![CDATA[This paper aims to analyze the controversy regarding the discourse of standardization and certification of da'i in Indonesia to increase the competence and qualifications of da'i. The research was conducted through a qualitative approach with data sourced from observations and documentation of media texts in the mass media and information from interviews. The study results show that differences in authority, interests, ideology and the da'wah market have become forces that structure different views and meanings on the discourse of the standardization and certification of preacher's programs. Differences in meaning have consequences for the occurrence of tug-of-war and other patterns in the standardization and accreditation of preachers in Indonesia. The differences in authority, interests, and ideologies in the component of authority holders have become critical differentiating factors in interpreting a da'wah reality. The research implies that besides providing academic contributions, it also obtains data which is the basis for controversy, giving birth to an understanding that is mutual respect, not suspicion. This paper has limitations regarding methodology, the number of informants and approaches. For this reason, this study suggests the need for segment expansion and a more varied approach to show a more comprehensive understanding in subsequent research.]]>
<![CDATA[Konvergensi antara Tradisi dan modernitas pada Majlis Taklim Perempuan di Jakarta ]]>
<![CDATA[Umdatul Hasanah]]>
<![CDATA[ Jurnal Studi Gender dan Anak Vol 7 No 02 (2020): Juli-Desember 2020 ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak (PSGA) Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/jsga.v7i02.183
<![CDATA[Tulisan ini akan menjelaskan konvergensi antara tradisi dan modernitas pada majlis taklim permepuan di Jakarta. Tradisi dan modernitas menyatu (convergence) di dalam kehidupan majlis taklim, karena kelekatannya dengan tradisi yang diwariskan secara turun-temurun masih tetap terjaga. Fenomena konvergensi ini menarik untuk dianalisis secara kritis. Ditemukan bahwa konvergensinya terletak pada tradisi pembacaan shalawat Nabi, rawi dan barzanji, yang menjadi ciri khas majlis taklim, bukan hanya di Jakarta namun di wilayah lainnya. Untuk itu, sebagai upaya membentengi dan menangkal kekuatan budaya global, komunitas majlis taklim tetap berpegang teguh pada ajaran agama dan budaya bangsa, serta tradisi nenek moyang.]]>
<![CDATA[DIGITALISASI FILANTROPI ISLAM: MODERNISASI KESHALIHAN, DAKWAH DAN KEMANUSIAAN ]]>
<![CDATA[Hasanah, Umdatul]]>
<![CDATA[ Lembaran Masyarakat: Jurnal Pengembangan Masyarakat Islam Vol. 9 No. 2 (2023): July - December 2023 ]]>
Publisher : <![CDATA[Department of Islamic Community Development, Faculty of Da'wah, State Islamic University (UIN) of Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/lbrmasy.v9i2.9668
<![CDATA[Tulisan ini membahas tentang transformasi filantropi Islam melalui digitalisasi filantropi yang kini trendi. Digitalisasi filantropi Islam erat hubungannya dengan sebaran dakwah serta peningkatan keshalihan dan kemanusiaan. Digitalisasi telah memodernisasi keshalihan dalam pengamalan ajaran Islam melalui laman ZISWAF (Zakat, infaq dan shodaqah dan Wakaf) digital. Laman digital tidak hanya memudahkan pengguna dalam menunaikan kewajiban namun juga meningkatkan transparansi serta mobilisasi dan sebaran donasi yang tidak terbatas. Sejalan dengan itu tulisan ini bertujuan selain memaparkan bentuk digitalisasi filantropi Islam juga menganalisis dampak digitalisasi filantropi Islam. Tulisan ini bersumber dari penelitian kualitatif melalui pendekatan netnografi. Sumber-sumber digital dan pemberitaan media on line menjadi data utama dalam penelitian ini. Hasil penelitian memperlihatkan bahwa gerakan amal melalui laman digital telah memperkuat eksistensi filantropi Islam dan penguatan da’wah bil hal. Dakwah dengan aksi nyata yang dilakukan melalui platform digital semakin memperkuat promosi Islam sebagai agama yang inklusif, humanis dan rahmatan lil alamin. Tulisan ini memiliki keterbatasan baik dari sisi methodelogi maupun cakupan unit yang dianalisis untuk bisa ditindak lanjuti dalam penelitian berikutnya yang lebih komprehensif.]]>
