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Muh. Hanif

UIN Prof. K. H. Saefuddin Zuhri Purwokerto

Author-ID : 548153

Religion Aerospace Engineering Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Engineering Environmental Science Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Medicine & Pharmacology Physics Public Health Social Sciences Other

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STUDI MEDIA DAN BUDAYA POPULER DALAM PERSPEKTIF MODERNISME DAN POSTMODERNISME Muh. Hanif
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 5 No 2 (2011)
Publisher : Fakultas Dakwah UIN Prof. K.H. Saifuddin Zuhri

Initially media studies is started because of the emergence mass media in 1920-1930s.In the beginning media studies focus on media it self, in the following development in 1970smedia studies is enlarged study toward the culture of the audiences who used media massa.There are different opinion between modernism and postmodernism as follows: firstly,in the philosophical aspect including epistemology, metaphysic, and the nature of human;modernism stresses on objectivity, realism and autonomy; on the contrary postmodernismstresses on subjectivity, and social construction. Secondly, in the aspect of media studiesincluding the existence of mass media, news, journalist, ethics and values; modernism stresseson objectivity, however postmodernism stresses on subjectivity.Popular culture is constructed by mass media on behalf the interest of capitalists whooffer and trade various needs and manipulative desires in the advertisement by using symbolsto provoke members of societies to buy more and more continuously. Because of hegemony,members of societies as mass media users without consciousness they are becomeconsumptive, hedonistic, and having false consciousness. We need critical consciousnessbased on postmodernism point of view about the subjectivity of mass media. To broaden anddistribute critical consciousness, we can perform media literate training for media users sothey can use mass media smartly and wisely.

DESAIN PEMBELAJARAN UNTUK TRANSFORMASI SOSIAL (Studi Perbandingan Pemikiran Paulo Freire dan Ivan Illich tentang Pendidikan Pembebasan) Muh. Hanif
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 8 No 2 (2014)
Publisher : Fakultas Dakwah UIN Prof. K.H. Saifuddin Zuhri

Paulo Freire and Ivan Illich are prominent figures in contemporary education, who broke the stable system of education. Paulo Freire suggests to stop bank style education and to promote andragogy education, which views both teacher and students equally. Education should be actualized through facing problems and should be able to omit naÃ¯ve and magic awareness replaced with critical and transformative awareness. Different from Freire, Illich offers to free the society from formal schools. Education should be run in an open learning network. Technical skills can be taught by drilling. In addition, social transformation will happen only if there are epimethean people that are minority in existence.

METODE PEMBELAJARAN TEMATIK DAN PENDIDIKAN AGAMA ISLAM BAGI SISWA TUNARUNGU Ischak Suryo Nugroho; Wilda Fazmi Luvita; Muh. Hanif Muh. Hanif
Mozaic : Islam Nusantara Vol 7 No 1 (2021): Mozaic : Islam Nusantara
Publisher : Fakultas Keguruan dan Ilmu Pendidikan Universitas Nahdatul Ulama Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47776/mozaic.v7i1.178

The learning method is a method used by teachers to deliver material and manage learning activities so that students can learn to achieve the expected learning objectives. The ability of students is one of the considerations for selecting learning methods. Difficulty listening or hearing impairment experienced by students tends to result in difficulty speaking or communicating verbally. This also has a negative impact on the ability to understand the subject matter. This paper is based on a qualitative study of students with hearing difficulties (deaf) in grade IV at SDLB-B in Purwokerto. Data were collected through observation, interviews, and documentation. The invormants studied were 20 students by practicing the gender balance of 10 girls and 10 boys. Panelitan data were analyzed using Miles and Huberman models, namely Data Reduction, Data Display, and Verification. The results showed that SDLB-B in Purwokerto used the 2013 curriculum, learning was carried out thematically. To get around the inability of deaf students to communicate, hear and have difficulty understanding the subject matter, the teacher chooses various learning methods that aim to make deaf students receive and capture the content of the subject matter correctly and optimally and can improve language competence. Thematic learning in various subjects for deaf grade IV students at SDLB-B Purwokerto uses various general methods that can be used for both general students and students with special needs, namely the lecture method, question and answer method, discussion, drill (exercise), recitation (assignment), and demonstration. In applying these methods the teacher always combines it with speech therapy methods for deaf students such as the SIBI (Indonesian Language Signaling System) method, the lips reading method (reading lips), and the Maternal Reflective Method (MMR).

The Implementation of Tasamuh ala Ahlussunah School in Learning Islamic Education: A Case in Ma’arif High School Purbalingga, Indonesia Kamaludin; Muh Hanif
International Journal of Social Science and Religion (IJSSR) 2020: Volume 1 Issue 1
Publisher : Indonesian Academy of Social and Religious Research (IASRR)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53639/ijssr.v1i1.6

The value of tasamuh as one of the values in Ahlussunah wal Jama’ah is very essential in implementation of Muslims. Tasamuh is to be tolerant of differences of views, especially in matters that are furuiyyah, so that they can coexist peacefully with other parties even though the aqeedah, way of thinking and culture are different. Tasamuh or mutual respect towards fellow Muslims is highly recommended in Islam to strengths in maintaining unity among Muslims, besides being a social demand it is also a form of brotherhood bound by the same aqeedah rope. Even in the hadith is explained that a person is not perfect in his faith if he does not have compassion and tolerance towards his Muslims brother. The aim of this research is to determine the exercise of the implementation of Tasamuh ala Ahlussunah wal Jama’ah in the learning of Islamic education in Ma’arif High School karanganyar Purbalingga and to know the inhibiting factors and supporting factors in the implementation of Tasamuh ala Ahlussunah in learning of Islamic education in Ma’arif High School Karanganyar, Purbalingga. The data collecting method used in this study are interview and documentation. Then, the data analysis used data reduction, presentation of data, and verification. The results of the research on the implementation of tasamuh ala Ahlussunah in learning Islamic education in Ma’arif High School Karanganyar include tasamuh attitudes towards fellow students, Tasamuh towards fellow Muslims and tasamuh towards non-Muslims. Supporting and inhibiting factors of the implementation of tasamuh ala Ahlussunah in learning Islamic education in Ma’arif High School Karanganyar is devided into two, namely internal factors and external factors.

TINJAUAN FILOSOFIS KURIKULUM 2013 Muh. Hanif
INSANIA : Jurnal Pemikiran Alternatif Kependidikan Vol 19 No 1 (2014)
Publisher : Fakultas Tarbiyah dan Ilmu Keguruan IAIN Purwokerto

Tulisan ini menelaah aspek filosofis pada kurikulum 2013. Secara eksplisit kurikulum 2013 berdasarkan berbagai fondasi aliran filsafat dan aliran filsafat pendidikan. Kurikulum 2013 mencoba mengakomodasi dan menggabungkan halhal yang positif dari berbagai aliran filsafat dan aliran filsafat pendidikan. Namun bila ditinjau secara lebih mendalam, kurikulum 2013 lebih mementingkan tersampaikannya materi pelajaran meliputi pengetahuan, keterampilan, dan sikap yang ditentukan oleh para ahli secara sentralistis. Berdasarkan tinjauan mendalam tersebut, kurikulum 2013 lebih condong ke aliran filsafat idealisme, aliran filsafat pendidikan perrenialisme dan esensialisme.Â This paper examines the philosophical aspects of the 2013Curriculum. Explicitly, 2013 Curriculum is based on a variety of foundation in schools of philosophy and philosophical schools of education. 2013 Curriculum tries to accommodate and incorporate the positive things from various schools of philosophy and philosophical schools of education. Nevertheless, if we make a deeper view, the 2013 curriculum more concerned with the receipt of the curriculum subject by students include the knowledge, skills, and attitudes that are determined by experts in a centralized way. Based on the in-depth review, the curriculum in 2013 are more inclined to idealism philosophical schools, perrenialism and essentialism educational philosophy schools.

RELIGIUSITAS DAN TOLERANSI ANTAR SlSWA BEDA AGAMA PADA SEKOLAH MENENGAH ATAS NEGERI DI KABUPATEN BANYUMAS (Studi pada SMAN 2 Purwokerto) Muh. Hanif; Devi Idiah Astuti
Jurnal Penelitian Agama Vol 18 No 2 (2017)
Publisher : IAIN Purwokerto

Abstract: There is an increase in religiosity at SMAN. The survey results of Setara Institute (2016: 12) to 355 respondents from 171 SMANs in Jakarta and Bandung showed that students' activeness to follow religious activities in school is high. A total of 50.9% of students attend activities held at school. While as many as (44.1%) students follow religious activities conducted outside the school. In detail the proportion of students attending religious activities outside school hours are: religious studies (43.3%), religious lectures (22.7%), and religious social service (14.6%). Still from the same survey from Setara Institute (2016: 12). From a survey of 242 respondents, the proportion of SMAN students attending religious activities after following the subjects at school was as follows: 27.3% followed the recitation activity; 22.3% follow mosque youth activities; 20.7% follow spiritual activities, 11.6% follow religious studies; 9.1% attend church youth activities; 7.4% follow religious activities; and 1.7% attend religious training. This data also shows high religiosity in SMAN. Keywords: Religiosity, tolerance, Senior High School

PEMBENTUKAN HABITUS BUDAYA AGAMA DI SMA ISLAM SWASTA KABUPATEN BANYUMAS Muh. Hanif
Jurnal Penelitian Agama Vol 14 No 1 (2013)
Publisher : IAIN Purwokerto

This paper discusses the process of forming a habit of religious culture in some islamic private high school in Banyumas Regency, namely: Al Irsyad Al Islamiyah, Muhammadiyah 1 of Purwokerto, and Maâ€™arif NU of Sokaraja. The planting of a habit of religious culture was practiced by each high school based on its mainstream of religious culture in each school. The planting of religious cultural habits in the schools were applied through: classroom learning process, the development of PAI curriculum, school autonomy, human resources development, outdoor activities. In forming the habits of religious culture in each school, there were some differences of subcultures in each school, and it could be analyzed using curriculum and habits theories, which include habits, field, social capital, and doxa.

SERTIFIKASI GURU; IDEOLOGI KAPITALISME DAN WELFARE STATE Muh. Hanif
INSANIA : Jurnal Pemikiran Alternatif Kependidikan Vol 17 No 1 (2012)
Publisher : Fakultas Tarbiyah dan Ilmu Keguruan IAIN Purwokerto

Abstarct : The certification of Teachers is a governmentâ€™s policy to assess teacherâ€™s competencies in four areas as follows: professional, educational, social and personal competencies. Teachers who have passed the certification assessment will receive one multiple salary monthly. In the teacher certification policy, Indonesian government paying the salary of certified teachers is based on welfare state ideology. In this ideology, Indonesian government intervenes in fulfilling the fundamental rights of citizens, including education. By the certification of teachers program, Indonesian government tries to provide good education services to its citizens. The ideology of capitalism exists in the certified teacher attitudes who tend to be trapped in the culture of consumerism, by buying stuffs excessively which relatively has no relation to the improvement of teacherâ€™s qualification. Key Words: The Certification of Teacher, Capitalism, and Welfare State

HERMENEUTIKA HANS-GEORG GADAMER DAN SIGNIFIKANSINYA TERHADAP PENAFSIRAN AL-QURAN Muh. Hanif
MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017
Publisher : Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto

The paper discusses the introduction of hermeneutics, Gadamer's biography, Gadamer's hermeneutics and Quranic exegesis, and examples of interpreters using the Gadamer hermeneutics model. hermeneutics tried to grasp the meaning of the Quranic text. Meaning comes from the German "Meinen" which means "to be in the mind or right." Meanings are produced on the basis of a fusion of horizon or a mixture of the author's horizon of thought, reader, and text. interpretation is a productive act involving the subjectivity of the interpreter and is influenced by the historical reality and the presupposition of the interpreter. Gadamer hermeneutics is widely applied in the way of interpretation of the Qur'an bi al-ra'yi.

Hermeneutika adil gender menurut ulama kontemporer dalam studi al-Qur’an Muh. Hanif; Laila Nadzifatus Syarifah
Yinyang: Jurnal Studi Islam Gender dan Anak Vol. 17 No. 2 (2022)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/yinyang.v17i2.6870

This article discusses the hermeneutical approach to gender in terms of comparisons from contemporary scholars. Islam is a religion that teaches justice or gender equality. However, the dominance of patriarchal ideology in the interpretation of the Qur'an results in a misogynistic interpretation that is not gender-just. Gender construction places the dominant male in the private sector, namely the family sphere, and the public sector, namely the community and work environment. Allah SWT judges His servants in terms of piety and faith, not from gender, ethnicity, nation, even descent. Contemporary scholars are trying so that the Qur'an can be understood its implied messages correctly and comprehensively, without taking sides with one group, class, more specifically on gender differences. The interpretation of Allah's messages from the Qur'an is sought to develop to be more gender-just. If the Qur'an is understood and interpreted textually only, it will result in a misogynistic interpretation of gender inequality that cannot solve the problems that develop. The implication is that the Qur'an is impressed as an outmoded product, a foreign product, perhaps even abandoned by its loyal followers. This view of gender as seen from hermeneutics has different perspectives but both uphold gender equality. The data sources used in this article are taken from various philosophical literature studies. The result is an equal position between women and men.

Co-Authors Abdul Qodir Abu Dharin Abzuna Sanysha Hada Addina, Najwah Adib, Shohibul Afiffah rahma dwi suryani Afniatul Nofriah Ahmad Junaidi Ahmad Muzajjad Faqihudin Alam, M. Sandi Nur Aldi, Muhamad Alfi Ibnu Rusy Alfin Febriansah Ali Abdurroziq Ali Masngud Ali Muhdi Alivia Aniatun Amiroh Alivia Elsa Ani Afifah Allya Farisha Azzahrani Almaududi Ausat, Abu Muna Alya Mahirotun Numa Amanatul Maula Aminah Ayu Anang Kurnia Wahab Anang Kurnia Wahab Anes Wildaaa Anggraeni, Adiska Nur anisa helmi anisa helmi setiani Annabil, Fatih Shidqi Anwar Fauzi Anya Azzahra Arkania Mansyur Ardevita Jauza Cindy Maluyu Ari Agus Susanti ARIANI , ATUN Arief Efendi Arief Efendi Arifin, Helmi Yusuf Arina Tazkiatan Nufus Arlini, Rizka Riza ARROMAL, M FARIS Arundaya Nara Tisna Arzik Fikrian Asdlori Asdlori Asngad, To'in Assyifaul Aulia Astuti, Astuti Astuti, Devi Idiah Atikoh Khasanah Ausat, Abu Muna Almaududi Ayu Mukti Sari Az Zaakiyyah, Hizbul Khootimah Azka Tahyati azki ulima nur sani azki Azkia Faiqotun Ni’mah Azlina Nur Asma Lili Azmi Hidayatun Nissa Barokah, Nur Isnaeni Bilqis Syauqina Aqila Haqi Binti Rofingatun Ningamah Budi Permana Cahyo Wibowo, Rochmat Cholish, Cholish Nur Fauzi CHRISTANTI, ANDI DWINAMURTI Destin Dwi Pangesti Devi Idiah Astuti Dewi Astuti Dewi Astuti Dian Kurniati Diasworo, Oeky Dwi Ananda Noviana Salsabila Dwi Nuraeni dzikri adzkia Eni Kusrini Eni Kusrini, Eni Ermit Three Eva Nur Hamidah Evaliya Isni Alhidayah Evi Agustina Fahri Hidayat Faoji Mansur Farah Nuril Izzah Fatiahna Puspa Pratista Fatikhatussyangadah Fatikhatussyangadah Fatimah Sri Handayani Fatmaya Anisa Rahmania Fauzi, Muhamad Fikri Halwan Felicia Najwa Fikri Abdul Aziz Fikria Az-Zahra Filda Inayah Fina Afnan Feyza Florian Pohl Gesang Mulya Uga Wicaksana Ghefira Salma Desianti Ghinaa Syifaa Ariibah Gunbay Haelah Kajalakee Hani Prasetianingtiyas Hanifah Fitriani Hanifatun Nafisah Heni Widiastuti Hidayah, Sarofatul HIKMAH, IQLIMA AVIATUL Himatun Aliyah Humam, Muhamad Syafiqul Ibrahim Anwar Jawawi Ifah Farkhatun Ikrimatul Aola Imam Nisfusofar Intan Nur Rohmah Iren Putri Salsabila Ischak Suryo Nugroho Ishmatunisa Syarif Ismah Lailanida Ismawati Isnaefatul Aulita Isnaini Nurul Hidayati Isnaini Nurul Hidayati Ivana Maulia Rahmah Izadi, Ifanda Zulfan Izmi Hauna Jaelani, Jaelani Jannatan Maulana Khasri Joko Arifin Kamaludin Karimah, Fatimah Azzahra Karmiati, Karmiati Khaerul Umam Muttaqin Khafifatul Fian Khamid, Anwar Khilwa Fitria Khafidhotul Khasanah Khusnul Khotimah Kraugusteeliana Kraugusteeliana Kubro, Syaikhul Kurweni Ukar Kus Risti Yustika Laeli Dina Mafazah Laila Nadzifatus Syarifah Leli Nur Faizah Lia Sofyana Lian Hidayatun Lian Hidayatun Lidyaningsih, Windy Lies Ning Ujiyanti Lies Ning Ujiyanti Lili Rahmawati Lina Khoerunnisa Lutfi Aulia Rahmadhani Lutfi Uhwati Lu’lu Abyadah M Slamet Yahya Maela, Siti Nur Maela, Siti Nur Maela Mahfud Mahfud Mahfud Mahfud Mahmudah, Annisa Maria Fitri Astuti Marjuki Mar’atul Qudsiyyah Masdub Maulidina, Muliya Meli Astutianingsih Meti Muji Pangestika Moh. Roqib Mohamad Khoerul Anam Mr, Yazid Abdul Qadir Jawaz Mualifah, Mualifah Mufidah, Diroyatul Muflih Nurriza Pahlawi Muhamad Aldi Muhamad Syafiqul Humam Muhammad Alifian Ferdi Ikhsan Muhammad Hafidza Daffa Nurdiansyah Muhammad Haikal Fikri Muhammad Labib Mashum Muhammad Miftah Gunawan Muhammad Nurhalim Muhammad Suherman Muhammed Ndow Munjin Muruatul luthfiyah Muslikhudin Muttaqin, Khaerul Umam Nabila, Nizar Naela Wirdianul Ulya Nailis Syafi’ah Naily Fauziyah Najwa Zakiyatiz Zulfa Naningsih, Septi Naufal Muhyiddin Naufal, Tama Naura Dina Syamila Hanifah Naura Rifa Salsabila Nazua Purnamasari Niha Zahrotul Nihayah Kholidatul Fauziyah Nila Kholishotul Ma'rufah Nindy Sofie Rahmawati A Nisaul Mukaromah Nisrina Syifaamaly Nizar Nabilla Novala Arum Salsabillah Novan Ardy Wiyani novelia, mutiara Novi Mulyani Nugroho, Sapto Sri Nuha Adibah Nur Isnaeny Barkah NUR, ALFIAN FIKRI Nurhayati, Ani Nursanto Sukmawardana, Kukuh NURUL HIDAYAH Nurul Hidayani Oktania Nur Salwa Oktiawati, Oktiawati Pangesti Wahyuning Permana, Budi Purwi Istiyarini Putra, Ulinnuha Yuana Putri Hamidah Putrie Rahayu Qonita, Queen Queen Qonita Qurrotu Aini Rahajeng Hapsari Wulan Rahayuningsih, Esti Rahma Kemala Dewi Rahmadhani, Lutfi Aulia Rahmadini Mulya Aisah Rahmania, Fatmaya Anisa Ramadan, Dena Ratna Tri Wiharti Rausyan Fikri Rabbani Restu Darma Riana Khomsatun Khasanah ridhwan Rio Triyono riswanto riswanto Rita Qurotun Nadhiroh Nadhiroh Rizma, Rahma Sivatur Rizqi Aulia Amania Saputri Robikhatul Hidayah Rochmat Cahyo Wibowo Rofiqoh, Nadilatur Rohandi Yusup Rosadi, Tahrir Sa'diyah Handayani Saif ‘Abdul Fatah Saifullah, Ammar Salim Akhmadiyanto Salma An Naafi Salma Rutbati Aliyyah Sari, Prisillia Mustika Sarjono Sa’diyah Handayani Setiadi, Yanuar Abdillah SETIANINGSIH, EMY Setyaningrum, Ari Eka Sifa Novitasari Silvia Ari Julianti Siminto Sintya Amalia Sholikhah Siswadi Siti faradina Siti Musarofah Sofa Mei Ika Sari Soleman Sri Winarsih Sri Winarsih Sudiro Sudiro Sudiro Suhartini Suharto, Abdul Wachid Bambang Suherlan Suherlan Suherlan, Suherlan Sulis Mutmainah Sulung Aji Pangestu Suparyo, Suparyo Suratno Suratno Susatyo Adhi Pramono, Susatyo Adhi suseno Sutrimo Purnomo Suyati Suyati Syamsu Rijal Syifa Ulfiyana Ramadhanti Taufik Dirin Pathin Tia Mugi Winasih Tifani Silmi Tin Susneti Tiyas Endah Sulistiyanah Tri Yanti Tuti Alawiyah Azzahra Ukar, Kurweni Umi Kharisoh Umi Khomsiyatun Umu Latifah Verlin Aryanti Vina Afiyati Wahyu Septiani Wahyu Septiani Wahyu Widodo Warsito Wilda Fazmi Luvita Windhariyati Dyah Kusumawanti Windy yogiana Wulan, Rahajeng Hapsari Yazid Abdul Qadir Jawaz Mr Yenny Kusumaningrum Yola Dwi Ariani Yuli Eka Firsanti Yuli hana puji utami utami Yulian Purnama Yuliono Yuliono Yuslam Yusuf, Affandy Zahrotul Hidayah Zahwa Aprilita Zidni Choiron Nafi Zulfa Mustofa

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