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Peranbadan Pembinaan Qari-Qariah, Hafiz-Hafizah Dan Seni Kaligrafi Al Qur’an (BAPQAH SIKA) Medan Dalam Meningkatkan Kualitas Bacaan Al Qur’an Peserta Kelas Dasar Farhan Indra; Irfan Mansyur; Mahyuni Mahyuni; Mulia Ramadhani; Najamuddin Najamuddin; Muhammad Al Farizi; Rio Hanai Ritonga; Helmi Yahya Hutasuhut
Mimbar Kampus: Jurnal Pendidikan dan Agama Islam Vol 22 No 2 (2023): Mimbar Kampus: Jurnal Pendidikan dan Agama Islam
Publisher : Fakultas Tarbiyah IAI Nasional Laa Roiba

A coaching institution known as Badan Pembinaan Qari-Qariah, Hafiz-Hafizah Dan Seni Kaligrafi Al Qur'an (BAPQAH SIKA) Medan offers a program that focuses on the study of the Qur'an, from the art of reading it to its contents (Tafsir Al Qur'an). The purpose of this additional study was to determine the role that BAPQAH SIKA Medan plays in enhancing the reading proficiency of elementary class participants. Different kinds of field research and descriptive qualitative methods are used in this study. According to the findings of this study, BAPQAH SIKA Medan provides intensive training by distinguishing the abilities of students in each class Keywords: Upgrade, quality, BAPQAH SIKA Medan

Media baru: tren berita provokatif ditinjau dari etika komunikasi Ahmad Sampurna; Farhan Indra; Arya Fandhy
Jurnal Studi Komunikasi Vol. 8 No. 1 (2024)
Publisher : Faculty of Communications Science, Dr. Soetomo University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25139/jsk.v8i1.7610

This study aims to analyse and explain the urgency of communication ethics in the new media era (new media). This study uses a descriptive qualitative method with a post -positivist approach, where researchers observe and identify the phenomenon of communication ethics in new media (new media) Instagram on the @lambe_turah account naturally. This research data was obtained from the Instagram account @lambe_turah as a source of primary data, as well as from a literature review as secondary data. This research data was analysed through data reduction process, data presentation, and drawing conclusions. The results of this study indicate, with technological developments that allow the spread of fast and broad news on social media platforms, the need to maintain integrity, honesty, and peace in communication becomes more urgent. Communication ethics plays a major role in guiding media actors to verify information carefully, avoid sensationalism, and reduce the risk of provocation to individuals or groups. In dealing with the complexity of new media, enforcement of integrity, honesty, and peace becomes a crucial foundation in ensuring public trust, promoting social harmony, and preventing unwanted conflict escalation. Although the dominance of sensational and provocative news in user interest, ethical principles remain relevant in ensuring that the message distributed is true, useful, and not detrimental. With an emphasis on the principles of communication ethics, we can use new media as a means to strengthen the values of truth, justice, and wisdom in society, as well as facilitate a deeper understanding of various groups.

Interpreting the Molangi Banasi and Managawa Traditions of Muslim Nias in Welcoming Ramadan through Buya Hamka’s Tafsir al-Azhar Airil Ihza Harefa; Farhan Indra
EDU-RILIGIA: Jurnal Ilmu Pendidikan Islam dan Keagamaan Vol 10, No 2 (2026): April -Juni
Publisher : Pascasarjana Universitas Islam Negeri Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47006/er.v10i2.31341

Molangi Banasi and Managawa are cultural traditions practiced by Muslims in Gunungsitoli, Nias, to welcome the month of Ramadan. Although the community continues to preserve these traditions, neither the Qur’an nor the Hadith explicitly prescribes them, leading to diverse patterns of religious interpretation. This study examines the meanings of Molangi Banasi and Managawa through the perspective of the Living Qur’an and evaluates their religious position using Buya Hamka’s Tafsir al-Azhar. The study employed a qualitative field research design. Data were collected through observation, in-depth interviews with thirteen participants comprising one religious leader, six community members, and six young adults, as well as documentation and a literature review. The researchers analyzed the data using the interactive model of Miles, Huberman, and Saldaña, including data condensation, data display, and conclusion drawing and verification. The findings show that participants understand Molangi Banasi and Managawa as inherited cultural traditions rather than normative acts of worship. Religious leaders classify them as local customs that Muslims may observe but are not required to perform. Community members increasingly evaluate the traditions according to the Qur’an and the Hadith, while younger participants value them primarily as expressions of social solidarity, cultural identity, and communal celebration before Ramadan. Analysis of Tafsir al-Azhar demonstrates that Hamka rejects religious legitimacy based solely on ancestral custom and requires religious practice to rest upon the Qur’an, the Sunnah, and rational judgment. At the same time, he accepts ʿurf (custom) when it does not conflict with explicit principles of Islamic law. The study further demonstrates that the Qur’an shapes these traditions through normative reception rather than direct textual reception. Instead of functioning as a ritual text, the Qur’an provides the normative framework through which the community evaluates, preserves, and reconstructs inherited cultural practices. This finding expands the conceptual scope of Living Qur’an studies by showing that Qur’anic reception also operates through cultural negotiation and normative evaluation.

Interpreting the Molangi Banasi and Managawa Traditions of Muslim Nias in Welcoming Ramadan through Buya Hamka’s Tafsir al-Azhar Airil Ihza Harefa; Farhan Indra
EDU-RILIGIA: Jurnal Ilmu Pendidikan Islam dan Keagamaan Vol 10, No 2 (2026): April -Juni
Publisher : Pascasarjana Universitas Islam Negeri Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47006/er.v10i2.31341

Molangi Banasi and Managawa are cultural traditions practiced by Muslims in Gunungsitoli, Nias, to welcome the month of Ramadan. Although the community continues to preserve these traditions, neither the Qur’an nor the Hadith explicitly prescribes them, leading to diverse patterns of religious interpretation. This study examines the meanings of Molangi Banasi and Managawa through the perspective of the Living Qur’an and evaluates their religious position using Buya Hamka’s Tafsir al-Azhar. The study employed a qualitative field research design. Data were collected through observation, in-depth interviews with thirteen participants comprising one religious leader, six community members, and six young adults, as well as documentation and a literature review. The researchers analyzed the data using the interactive model of Miles, Huberman, and Saldaña, including data condensation, data display, and conclusion drawing and verification. The findings show that participants understand Molangi Banasi and Managawa as inherited cultural traditions rather than normative acts of worship. Religious leaders classify them as local customs that Muslims may observe but are not required to perform. Community members increasingly evaluate the traditions according to the Qur’an and the Hadith, while younger participants value them primarily as expressions of social solidarity, cultural identity, and communal celebration before Ramadan. Analysis of Tafsir al-Azhar demonstrates that Hamka rejects religious legitimacy based solely on ancestral custom and requires religious practice to rest upon the Qur’an, the Sunnah, and rational judgment. At the same time, he accepts ʿurf (custom) when it does not conflict with explicit principles of Islamic law. The study further demonstrates that the Qur’an shapes these traditions through normative reception rather than direct textual reception. Instead of functioning as a ritual text, the Qur’an provides the normative framework through which the community evaluates, preserves, and reconstructs inherited cultural practices. This finding expands the conceptual scope of Living Qur’an studies by showing that Qur’anic reception also operates through cultural negotiation and normative evaluation.

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