Articles
<![CDATA[Perubahan Budaya dalam Ritual Slametan Kelahiran di Cirebon, Indonesia ]]>
<![CDATA[Busro, Busro]]>;
<![CDATA[Qodim, Husnul]]>
<![CDATA[ Jurnal Studi Agama dan Masyarakat Vol 14, No 2 (2018): JURNAL STUDI AGAMA DAN MASYARAKAT ]]>
Publisher : <![CDATA[LP2M IAIN Palangka Raya ]]>
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DOI: 10.23971/jsam.v14i2.699
<![CDATA[This study attempts to investigate the ritual practice of slametan birth in Kedungsana Village, Plumbon District, Cirebon Regency. The method used in this study is descriptive method. The data are collected through observation and interview techniques to ritualists, local leaders, religious leaders and others. The purpose of this study is to find out the procedures for practicing ritual of slametan birth, how the culture shifted in the ritual slametan birth, and the factors causing to cultural shift in ritual of slametan birth. The study reveals that ritual of slametan birth is still carried out by the community as a thanksgiving to Allah SWT for all the blessings that have been given and kept away from everything that is not desirable. Cultural shift occurred in the ritual practice of slametan birth. Factor that causes to cultural shifts in the ritual practice of slametan birth is the progress of thinking and technology. This factor only affects to some young age people relatively.]]>
<![CDATA[THE ROLE OF CENTRE FOR ISLAMIC THOUGHT AND EDUCATION (CITE): Correcting Negative Image of Islam, Spreading Moderate Islam in Australia ]]>
<![CDATA[Nurdin, Ahmad Ali]]>;
<![CDATA[Anwar, Rosihon]]>;
<![CDATA[Qodim, Husnul]]>;
<![CDATA[Rostandi, Usep Dedi]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 20, No 1 (2019): Islamic Politics and Society ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v20i1.5589
<![CDATA[This paper discusses the participation of educational institution, Centre for Islamic Thought and Education (CITE) in promoting and campaigning moderate and tolerance Islam in Adelaide, Australia. The article also attempts to close reading of the discourse of moderate Islam itself to answer fundamental questions about what moderate Islam is, what CITE attempts to do, can do, and cannot be expected to do. This study is essential to fill the gap in the dearth literature discussing the role of educational institution in campaigning moderate Islam in Australia. This study was based on observation and interviews conducted with main figures of CITE and the staff members or the supporters of the group who actively involved in their activities in Adelaide, Australia. The result of the study shows that as an educational institution, CITE has significant roles in promoting moderate Islam and straightening negative image of Islam in the West.]]>
<![CDATA[Kampung Kuta Religion: Social, Economic and Religious Structures of Indigenous Community in West Java ]]>
<![CDATA[Husnul Qodim]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 4, No 2 (2019) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v4i2.7746
<![CDATA[Kampung Kuta is one of the Sundanese traditional villages in West Java. They believe in the myth of the sacred forest and the origin of their ancestors which is preserved by the phrase of amanah and taboos. This article aims to analyze the indigenous religion of Kampung Kuta community. The study focuses on analyzing the relationship between social, economic and religious structures as its constituent elements. Using an ethnographic studies based on structural functionalism theory, this study shows that the religious construction of Kampung Kuta has a mutually influential relationship with both economic and social structures. The economic structure depends on the livelihoods of farming and gardening which are determined by the changing seasons and natural phenomenon. This then created religious structures that were magical and ritualistic. The people believe that the forest and their places are surrounded by cosmic forces of the Sacred. Various myths and beliefs in the common origins of ancestors influence the structure of social life to preserve the nature together. It can be reflected in the kinship system, social solidarity between relatives, social harmony and lifestyle of simplicity.]]>
<![CDATA[Perubahan Budaya dalam Ritual Slametan Kelahiran di Cirebon, Indonesia ]]>
<![CDATA[Busro Busro]]>;
<![CDATA[Husnul Qodim]]>
<![CDATA[ Jurnal Studi Agama dan Masyarakat Vol 14, No 2 (2018): JURNAL STUDI AGAMA DAN MASYARAKAT ]]>
Publisher : <![CDATA[LP2M IAIN Palangka Raya ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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Full PDF (787.151 KB)
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DOI: 10.23971/jsam.v14i2.699
<![CDATA[This study attempts to investigate the ritual practice of slametan birth in Kedungsana Village, Plumbon District, Cirebon Regency. The method used in this study is descriptive method. The data are collected through observation and interview techniques to ritualists, local leaders, religious leaders and others. The purpose of this study is to find out the procedures for practicing ritual of slametan birth, how the culture shifted in the ritual slametan birth, and the factors causing to cultural shift in ritual of slametan birth. The study reveals that ritual of slametan birth is still carried out by the community as a thanksgiving to Allah SWT for all the blessings that have been given and kept away from everything that is not desirable. Cultural shift occurred in the ritual practice of slametan birth. Factor that causes to cultural shifts in the ritual practice of slametan birth is the progress of thinking and technology. This factor only affects to some young age people relatively.]]>
<![CDATA[Metode Pendidikan Akhlakul Karimah Anak Menurut Imam Al-Ghazali ]]>
<![CDATA[Husnul Qodim]]>
<![CDATA[ Syifa al-Qulub Vol 6, No 2 (2022): Januari, Syifa Al-Qulub ]]>
Publisher : <![CDATA[Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/saq.v6i2.16557
<![CDATA[This text is intended to restate the importance of the methods of education toward children. The methods of education which have been felt have been in crisis of morality or civility have become important concern in the writing. By readopting child- rearing methods according to imam al-ghazali for a knowledge of sexually based educational methods that emphasize the importance of moral education and character without putting academic education at the heart of a typical islamic education. Given the importance of al-ghazali's thinking in the islamic world research this time using literature research methods to understand al-ghazali's thinking in education. According to research, the method of child education, according to al-ghazali, emphasizes the implanting of virtue and the cultivating of virtue, which rests on each child's soul, which could be accomplished if the educator or parent could be a good teacher to the student. In addition to sharpening a child's intelligence in the learning process of al-ghazali, using the method of dialogue used in the learning process was intended to strengthen memory and deepen a child's understanding of a topic or problem that he was learning. Exemplary methods and dialogue work to develop the cognitive, affective, and psychosomatic aspects that are present in humans.]]>
<![CDATA[Pendidikan Akhlak Sufi Buya Hamka: Solusi Pembangunan Karakter bagi Generasi Z. ]]>
<![CDATA[Husnul Qodim]]>
<![CDATA[ Edukasi Islami : Jurnal Pendidikan Islam Vol 11, No 01 (2022): Edukasi Islami: Jurnal Pendidikan Islam ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Al Hidayah ]]>
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DOI: 10.30868/ei.v11i01.2178
<![CDATA[Penelitian ini bertujuan untuk membahas problem dalam pendidikan akhlak sufi Buya Hamka dalam membangun karakter bagi Generasi Z. Metode penelitian yang digunakan ialah metode kualitatif dengan analisis deskriptif. Hasil dari penelitian menunjukan bahwa pendidikan akhlak perspektif buya Hamka merupakan sifat dalam batin atau hati yang dinamis sehingga ketika timbul berdasarkan pada akal dan agama, maka akan menghasilkan perangai yang baik dan sebaliknya. Metode yang diajarkan oleh Buya Hamka ini mencakup tiga pendekatan yaitu al-Hikmah, mau’idzotul hasanah, dan jadilhum billati hiya ahsan. Selanjutnya, ajaran pendidikan akhlak Sufi Buya Hamka mencakup dua hal besar yakni akhlak di luar dan akhlak di dalam atau kesopanan batin. Kesopanan batin ini mencakup akhlak terhadap sang khalik dan sesama makhluk. Dari penelitian ini dapat disimpulkan bahwa pendidikan akhlak Sufi Buya Hamka dapat menjadi sebuah upaya untuk membangun generasi yang unggul pada Gen Z. Penelitian ini merekomendasikan kepada semua kalangan untuk mempraktikan pendidikan akhlak sufi Buya Hamka supaya bisa menjadi insan yang berakhlak al-karimah]]>
<![CDATA[Suluk Sebagai Metode Pengendalian Emosi bagi Tarekat Naqsabandiyah ]]>
<![CDATA[Husnul Qodim]]>
<![CDATA[ Intizar Vol 28 No 1 (2022): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v28i1.13031
<![CDATA[Penelitian ini bertujuan untuk menganalisis metode pengendalian emosi melalui ritual suluk yang diterapkan oleh tarekat Naqsabandiyah. Studi ini dilakukan di Rumah Suluk Babul Khairat Desa Durian Kecamatan Pantai Labu Kabupaten Deli Serdang Sumatera Utara dengan desain penelitian deskriptif-kualitatif. Perolehan data dilakukan dengan teknik observasi dan wawancara. Penelitian ini menemukan bahwa metode pengendalian emosi berbasis tarekat ialah dengan melaksanakan suluk. Adapun proses pelaksanaan suluk dalam tarekat Naqsabadiyah di Rumah Suluk Babul Khairat adalah dengan cara mengamalkan tujuh tingkatan maqam zikir yaitu zikir mukasyafah, zikir lathaif, nafi, wuquf qalbi, ahdiah, maiyah, dan zikir tahlil.]]>
<![CDATA[Sufisme Idries Shah Sebagai Kontra Formlisme Agama ]]>
<![CDATA[Husnul Qodim]]>
<![CDATA[ Jurnal Studi Agama Vol 6 No 1 (2022): Jurnal Studi Agama ]]>
Publisher : <![CDATA[Program Studi Studi Agama Agama Fakultas Ushuluddin dan Pemikiran Islam ]]>
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DOI: 10.19109/jsa.v6i1.12975
<![CDATA[This paper describes Idries Shah's Sufism thinking as a counter to religious formalism. Because religious formalism will give birth to an exclusive nature and lead to religious-based radicalism. Therefore, this study really needs to be done in order to realize religious people who are inclusive and tolerant. This research was carried out by library research, by analyzing the original writings of Idries Shah. Data were collected through documentation techniques. The results of this research show that there are four religious attitudes that can liberate religious people from religious formalism from Idries Shah's perspective, including the following: first, humanity or humanity, these attitudes will lead a person to flexibility, conditioned or controlled in his beliefs. Second, discipleship. This stage trains one's capacity towards self-realization, which then aims at self-purification. Third, real capacity. It is a condition in which real capacity develops. At this stage the individual's awareness will rise to the level of perception of the real reality. Fourth, attunement with the divine or conformity with the divine will]]>
<![CDATA[KONSEP MEDITASI DALAM TAREKAT NAQSABANDIYAH ]]>
<![CDATA[Husnul Qodim]]>
<![CDATA[ Jurnal Pendidikan Buddha dan Isu Sosial Kontemporer (JPBISK) Vol 4 No 1 (2022): Juni ]]>
Publisher : <![CDATA[STAB Bodhi Dharma ]]>
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DOI: 10.56325/jpbisk.v4i1.61
<![CDATA[Tulisan ini menjelaskan tentang konsep zikir beserta amalan tarekat sebagai sarana meditasi perspektif tarekat Naqsabadiyah. Penelitian ini merupakan penelitian lapangan field research, dengan menggunakan pendekatan desriptif-kualitatif. Penelitian ini dilakukan di di Rumah Suluk Babul Khairat Desa Durian Kecamatan Pantai Labu Kabupaten Deli Serdang Sumatera Utara. Teknik pengumpulan data dalam penelitian ini menggunakan teknik observasi dan wawancara, sedangkan dalam menganalisis data penulis menggunakan teknik deskriptif-analitis. Penelitian ini menemukan bahwa meditasi dalam tarekat Naqsabandiyah rumah Suluk Babul Khairat terdiri dari tiga amalan, yakni; zikir ismu dzat, zikir nafi isbat, dan khatam tawajjuh. Zikir itsmu dzat dilakukan dengan cara menyebut Allah di dalam hati sembari memusatkan perhatian kepada Tuhan Yang Maha Kuasa. Zikir nafi isbat diamalkan dengan membaca kalimat Laa Ilaha Illallah dengan perlahan sembari mengtur nafas ketika membacanya. Sedangkan khataman Tawajuh ialah melakukan serangkaian wirid yang berisikan ayat-ayat al-Quran, shalawat, dan doa.]]>
<![CDATA[KONSEP MEDITASI DALAM TAREKAT NAQSABANDIYAH ]]>
<![CDATA[Husnul Qodim]]>
<![CDATA[ Jurnal Pendidikan Buddha dan Isu Sosial Kontemporer (JPBISK) Vol 4 No 1 (2022): Juni ]]>
Publisher : <![CDATA[STAB Bodhi Dharma ]]>
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DOI: 10.56325/jpbisk.v4i1.61
<![CDATA[Tulisan ini menjelaskan tentang konsep zikir beserta amalan tarekat sebagai sarana meditasi perspektif tarekat Naqsabadiyah. Penelitian ini merupakan penelitian lapangan field research, dengan menggunakan pendekatan desriptif-kualitatif. Penelitian ini dilakukan di di Rumah Suluk Babul Khairat Desa Durian Kecamatan Pantai Labu Kabupaten Deli Serdang Sumatera Utara. Teknik pengumpulan data dalam penelitian ini menggunakan teknik observasi dan wawancara, sedangkan dalam menganalisis data penulis menggunakan teknik deskriptif-analitis. Penelitian ini menemukan bahwa meditasi dalam tarekat Naqsabandiyah rumah Suluk Babul Khairat terdiri dari tiga amalan, yakni; zikir ismu dzat, zikir nafi isbat, dan khatam tawajjuh. Zikir itsmu dzat dilakukan dengan cara menyebut Allah di dalam hati sembari memusatkan perhatian kepada Tuhan Yang Maha Kuasa. Zikir nafi isbat diamalkan dengan membaca kalimat Laa Ilaha Illallah dengan perlahan sembari mengtur nafas ketika membacanya. Sedangkan khataman Tawajuh ialah melakukan serangkaian wirid yang berisikan ayat-ayat al-Quran, shalawat, dan doa.]]>
