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<![CDATA[Kekerasan Terhadap Perempuan dan Anak Ekologi Keluarga Sebagai Pencegahan Kekerasan Terhadap Perempuan dan Anak ]]>
<![CDATA[Ina Salmah Febriany]]>
<![CDATA[ Jurnal Harkat : Media Komunikasi Gender Jurnal Harkat : Media Komunikasi Gender, 12(1), 2016 ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak (PSGA), Universitas Islam Negeri Syarif Hidayatullah ]]>
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DOI: 10.15408/harkat.v12i1.7577
<![CDATA[Fenomena kekerasan terhadap perempuan dan anak yang telah ada jauh sebelum agama Islam lahir adalah bentuk kekejaman yang semestinya kita hentikan. Praktik perbudakan zaman Jahiliyah, sebagai bukti adanya kekerasan terhadap perempuan dan anak kini muncul kembali dalam bentuk baru; trafficking perempuan dan anak, pelecehan seksual hingga kasus yang terjadi sepanjang April 2016 ini; perkosaan sekaligus pembunuhan sadis oleh belasan lelaki (sebagian dari mereka masih berstatus pelajar), terhadap anak di bawah umur (Yuyun, 14), kasus perkosaan terhadap bayi 2,5 tahun hingga meninggal dunia oleh paman temannya sendiri saat ia bermain tanpa pengawasan juga kasus Enno (19) yang diperkosa secara bergilir oleh ketiga teman lelakinya hingga meninggal dunia dalam kondisi mengenaskan; kemaluan korban ditusuk gagang cangkul hingga tembus ke paru-paru sedalam puluhan meter. Mattensich dan Hill mengungkapkan bahwa fungsi keluarga terdiri atas pemeliharaan fisik sosialisasi dan pendidikan, akuisisi anggota keluarga baru melalui prokreasi atau adopsi, kontrol perilaku sosial dan seksual, pemeliharaan moral keluarga dan pendewasaan anggota keluarga melalui pembentukan pasangan seksual, dan melepaskan anggota keluarga dewasa. Sebab keluarga menjadi salah satu kontrol perilaku sosial dan seksual, maka sudah saatnya kita ‘kembali’ dan memulai pendidikan dari keluarga untuk pertahanan dan penguatan sosial masyarakat. Hal ini penting mengingat keluarga sebagai unit sosial-ekonomi terkecil dalam masyarakat yang merupakan landasan dasar dari semua institusi.]]>
<![CDATA[Keseimbangan Karakter Feminin dan Maskulin Dalam Mewujudkan Masyarakat Madani ]]>
<![CDATA[Ina Salmah Febriani]]>
<![CDATA[ Tsaqofah Vol. 19 No. 1 (2021): June 2021 ]]>
Publisher : <![CDATA[Departement of History and Islamic Civilization, Faculty of Ushuluddin and Adab, State Islamic University of Sultan Maulana Hasanuddin Banten, Indonesia ]]>
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DOI: 10.32678/tsaqofah.v19i1.5298
<![CDATA[Culture and people are two things that cannot be separated. The existence of culture because it is related to the existence of humans in a place who do activities together from generation to generation to be an entrenched habit. Society as an important element culture has role to create a civil society (ethical and civilized society). Men and women as 'containers' of culture have the same responsibility in shaping civil society. However, the reality in society is different. Social inequality is still common. Inequality and discrimination based on sex still exist, including various women's problems that occur related to impoverishment, discrimination and violence against women in almost all industrial sectors. Impoverishment is reflected in the absence of spouse allowances for female workers, low wages, and no overtime pay. The type of research is descriptive research that will present a description of the two characters that each individual naturally possesses. This research will prove that humans are equipped with two characters (given) from God— feminine and masculine. If these two characters can be balanced optimally, all forms of discrimination will be able to be avoided so that each individual can work together in harmony to create a civil society.]]>
<![CDATA[Upaya Pelestarian Lingkungan Melalui Penguatan Ekologi Keluarga Berbasis Al-Quran ]]>
<![CDATA[Ina Salmah Febriani]]>
<![CDATA[ Jurnal Studi Gender dan Anak Vol 9 No 01 (2022): Januari-Juni 2022 ]]>
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.v9i01.5942
<![CDATA[Pollution and environmental damage are an unavoidable phenomenon nowadays. The Forum for the Environment (WALHI) noted that the earth's temperature is currently increasing by 1.1 degrees Celsius, carbon dioxide emissions are also increasing, forests are decreasing due to the large number of mining areas and oil palm plantations. According to the 2018 Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES), Indonesia continues to lose 650 thousand hectares of forest every year. The National Disaster Management Agency (BNPB) also noted that throughout 2020 there were 2925 disasters in Indonesia, including floods, landslides, cyclones, forest fires. Apart from these thousands of disasters, one important thing that is no less damaging is the awareness to reduce the use of plastic. Plastics that are still used in everyday life because of materials that are not derived from biological compounds. Plastic has properties that are difficult to degrade (non-biodegradable). Plastic is estimated to take 100 to 500 years to completely decompose. Plastic bag waste can pollute the soil, water, sea, and even the air. This paper will describe how family ecology plays an important role in environmental preservation based on the Koran.]]>
<![CDATA[Implementasi Metode Bagdadi bagi Peningkatan Kualitas Baca Al-Qur’an di Pondok Pesantren Daarusshofwah ]]>
<![CDATA[Nazli Arfah Nasution]]>;
<![CDATA[Ina Salmah Febriani]]>
<![CDATA[ Geneologi PAI: Jurnal Pendidikan Agama Islam Vol 10 No 1 (2023) ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam Fakultas Tarbiyah dan Keguruan UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/geneologipai.v10i1.8089
<![CDATA[ABSTRACT Indonesia is known as the country with the largest Muslim population in the world. The release of the World Population Review (WPR) in 2020 outlines that the total population of Indonesia is 273.500.000. Of this amount, the percentage of Muslims amounted to 87.2 percent or the equivalent of 229 million people. This number is certainly encouraging as well as being the main challenge in the ability to read Al-Quran. The chairman of the Indonesian Al-Quran Foundation, Komjen Pol Dr (HC) Syafruddin, as quoted from republika.co.id said that as many as 65 percent of the Indonesian population who are Muslims cannot read Al-Quran. This data refers to in-depth studies and research by Islamic youth organizations and Islamic youth leaders. Several Islamic youth organizations and youth leaders conducted in-depth research on the ability to read the Al-Quran among Indonesian Muslims. As a result, it was found that only 35 percent or around 80 million Muslim population in Indonesia can read the Al-Quran. The rest, 65 percent or about 149 million Muslim population cannot read the Al-Quran. Based on the facts above, the Baghdadi method as a method of reading Al-Quran is the answer. The method that was born in the era before the 1980s and then refined by the Central Leadership of Jam'iyyatul Qurra wal Huffadz Nahdlatul Ulama (PP-JQHNU) has been introduced and studied throughout Indonesia. Not much different from several other methods such as the Yanbu'a, Ummi, al-Barqi, Qiraati, Ottoman, Jibril, and Iqra' methods, this method focuses on improving the quality of reading the Al-Quran. Both the Baghdadi method and some of the methods of reading the Al-Quran mentioned above aim to make Muslims not only recognize letters but are able to read letters according to the makharijul huruf (the place where the letters come out) and the shifatul huruf (the characteristics of the Hijaiyyah letters). This study uses a qualitative approach with the object of study at the Daarus Sofwah Islamic Boarding School, Bogor which has implemented the Bagdadi method to improve the quality of reading the Al-Quran for students. It was found that the Bagdadi method was able to be a way for students to enjoy studying and reading the Al-Quran although there were some who found this method difficult. The teacher's role is very decisive in success of this method for increasing quality of reading Al-Quran.]]>
<![CDATA[LIVING AL-QURAN DAN HADITS DI ERA DIGITAL: PEMANFAATAN BELAJAR TAFSIR ONLINE UNTUK GENERASI MILENIAL ]]>
<![CDATA[Ina Salmah Febriani]]>;
<![CDATA[Ahmad Saepudin Rumsiti]]>;
<![CDATA[Kiki Maulana]]>;
<![CDATA[Riyan Hermawan]]>
<![CDATA[ Geneologi PAI: Jurnal Pendidikan Agama Islam Vol 11 No 1 (2024): Juni 2024 ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam Fakultas Tarbiyah dan Keguruan UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/geneologipai.v11i1.9948
<![CDATA[Metode pembelajaran agama di era digital kian bervariasi termasuk pola pembelajaran Al-Quran dan Tafsir. Berdasarkan hasil riset pada mahasiswa Prgram studi Pendidikan Agama Islam UIN SMH Banten, lebih dari 60% mahasiswa merasa sulit memahami ayat suci Al-Quran dengan metode satu arah/ ceramah. Karenanya, pola pembelajaran tafsir tematik melalui platform zoom yang digagas komunitas mengaji @kelaspintarmengaji.id menjadi media belajar alternatif bagi kalangan milenial. Pembelajaran tafsir ini memfokuskan pada tinjauan kajian tafsir tematik dan surah pilihan, sehingga memudahkan anak muda memaknai ayat suci Al-Quran. Metode yang digunakan dalam riset ini ialah deskriptif kualitatif. Peneliti menguraikan hasil persepsi mahasiswa tentang kesulitan belajar tafsir dan menginisiasi kelas tafsir digital dengan tema yang banyak dipilih. Dari hasil penelitian, tergambar bahwa mahasiswa tertarik dengan pola pembelajaran tafsir online dengan metode diskusi dua arah, paparan materi dengan aplikasi digital. Sebanyak lebih dari 40% mahasiswa tertarik mengkaji isu kesehatan mental dalam perspektif Al-Quran karena dibutuhkan dalam kehidupan sehari-hari.]]>
<![CDATA[The Urgency Of Learning Quranic Sign Language Using HATI Method For Students Of Islamic Education Department UIN SMH Banten ]]>
<![CDATA[Febriani, Ina Salmah]]>;
<![CDATA[Ilyas, Deddy]]>;
<![CDATA[Balqis, Ratu]]>
<![CDATA[ Ulumuddin: Jurnal Ilmu-ilmu Keislaman Vol 14 No 1 (2024): Ulumuddin: Jurnal Ilmu-Ilmu Keislaman ]]>
Publisher : <![CDATA[Universitas Cokroaminoto Yogyakarta ]]>
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DOI: 10.47200/ulumuddin.v14i1.2506
<![CDATA[The development of inclusive learning methods is growing the needs of students in accordance with the directives of the Minister of National Education Number 70/2009 concerning Inclusive Education. The method of learning the Alquran in sign language is also of particular concern. This is reinforced by one of God's words in Qs. Al-Qamar/54 which is repeated four times in verses 17, 22, 32 and 40 regarding the guarantee that Allah makes it easy for the Alquran to be read, studied and memorized including those with the deaf. The importance of learning the Alquran in sign language, students of PAI department need to be equipped with competence regarding the sign language Alquran so that they have special abilities to teach the Alquran both in spoken and sign language. The learning method of the Alquran in sign language is certainly different from oral learning. However, even though the deaf do not use their voice when reading and memorizing the Qur'an, the deaf can still understand and interpret it (Azwar Hairul, 2022). In addition, learning the Alquran in sign language must at least go through three stages are therapy (oral and vocal), reading practice and practice (Ma'ruf P Subekti, 2020). Therefore, in order to create uniformity in learning the signed Alquran, Lajnah Pentashihan Mushaf Alquran (LPMQ) of the Ministry of Religion of the Republic of Indonesia and all deaf institutions and communities agreed on a form of the Alquran in sign language which can now be viewed live through the Indonesian Ministry of Religion's digital Alquran website https://quran.kemenag.go.id/. This paper will explain the importance of learning the Qur'an with signs with HATI methods can be applied to students as messengers of the Qur'an in the future in educational institutions and in society.]]>
<![CDATA[ANALISIS QS. AN-NAHL AYAT 66: PEMANFAATAN SUSU SAPI UNTUK KESEHATAN HOLISTIK DALAM PERSPEKTIF AL-QUR’AN DAN HADITS ]]>
<![CDATA[Asyafa, Mila Khansya Asyafa]]>;
<![CDATA[Salsabila, Alshafa]]>;
<![CDATA[Fauzi, Dimas]]>;
<![CDATA[Salmah Febriani, Ina]]>
<![CDATA[ IMTIYAZ: Jurnal Ilmu Keislaman Vol. 8 No. 2 (2024): September ]]>
Publisher : <![CDATA[LPPM STAI Muhammadiyah Probolinggo ]]>
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DOI: 10.46773/imtiyaz.v8i2.1502
<![CDATA[This research examines the utilization of cow's milk for holistic health based on the analysis of QS. An-Nahl verse 66. The main focus of the research is the importance of maintaining health through good consumption patterns, with an emphasis on reducing the consumption of sugary foods and drinks that are at risk of causing non-communicable diseases (NCDs) such as diabetes and diabetes. Risk of causing non-communicable diseases (NCDs) such as diabetes and obesity. Data shows the high consumption of sugary drinks in Indonesia which contributes to the increasing number of people with diabetes. As a healthy alternative, whole cow's milk is proposed to help stabilize blood sugar and reduce dependence on sugary drinks. Through a qualitative approach, the authors gathered data from the Qur'an, literature, and interviews to support the argument that cow's milk has significant health benefits. In addition, the article highlights the harmony between Islamic principles and modern health science, despite challenges such as cow's milk allergy and low local milk production. This research emphasizes the importance of utilizing cow's milk in a healthy lifestyle and encourages further research on the health and economic impacts of cow's milk consumption. Thus, cow's milk is not only seen as a source of nutrition, but also as part of worship and gratitude to Allah.]]>
<![CDATA[Analysis Of Digital Tafsir Literacy Competencies Among The Students Of Banten State Islamic University ]]>
<![CDATA[Febriani, Ina Salmah]]>;
<![CDATA[Masfuah, Utami Syifa]]>;
<![CDATA[Ulyanti, Ahya]]>
<![CDATA[ Ulumuddin: Jurnal Ilmu-ilmu Keislaman Vol 14 No 2 (2024): Ulumuddin: Jurnal Ilmu-Ilmu Keislaman ]]>
Publisher : <![CDATA[Universitas Cokroaminoto Yogyakarta ]]>
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DOI: 10.47200/ulumuddin.v14i2.2656
<![CDATA[This article explored how digital tafsir competencies in Islamic Religious Education Program Of Banten State Islamic University. This research was conducted in June-August 2023. Respondents were PAI students in V semester who had received Tafsir Tarbawi and 'Ulumul Quran Subject as many as 121 students. The methodology used is descriptive qualitative. Researchers tried to descriptively described how digital tafsir literacy abilities are. The data collection process was carried out by distributing questions (gform) related to questions regarding digital tafsir. From the results of data analysis, it was found that as many as 65% of PAI Study Program students had sufficient knowledge in utilizing digital tafsir literature to find reference sources, however they still used various online media sites to search for quoting the Quran. Next, as many as 20% of students do not have sufficient skills to utilize digital tafsir. Lastly, as many as 15% of students do not have the skills to look for reference sources, their quota is still used for entertaint affecting their daily behavior.]]>
<![CDATA[Nilai-Nilai Moderasi Beragama dalam Tradisi Lokal Ngagurah Dano ]]>
<![CDATA[Maulana, Kiki]]>;
<![CDATA[Febriani, Ina Salmah]]>;
<![CDATA[Fachmi, Teguh]]>
<![CDATA[ PUSAKA Vol 12 No 2 (2024): Pusaka Jurnal Khazanah Keagamaan ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Makassar ]]>
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DOI: 10.31969/pusaka.v12i2.1569
<![CDATA[Tradisi ngagurah dano menjadi salah satu dari bentuk keanekaragaman budaya lokal di Desa Cikolelet, Kecamatan Cinangka, Kabupaten Serang. Menjadi fokus pembahasan dalam penelitian ini ialah bagaimana gambaran tradisi lokal ngagurah dano dalam lingkaran masyarakat multikultural, serta bagaimana aktualisasi tradisi lokal ngagurah dano menjadi bagian penting dalam membangun moderasi beragama dikalangan masyarakat. Metode penelitian yang digunakan adalah kualitatif atas fenomenologi, melalui pendekatan deskriptif. Teknik pengumpulan data dilakukan melalui wawancara yang mendalam terhadap sejumlah informan kunci observasi, dan studi literatur, hasil penelitian ini menemukan bahwa, tradisi ngagurah dano mengandung nilai-nilai dan indikator moderasi beragama. Nilai-nilai moderasi beragama ini mengacu kepada prinsip dan indikator yang diusung oleh Kementerian Agama Republik Indonesia. Adapun indikator-indikator moderasi beragama yang terkandung dalam tradisi ngagurah dano di antaranya adalah komitmen kebangsaan, terlihat pada antusiasme masyarakat dalam memeriahkan tradisi ini. Selanjutnya adalah indikator toleransi, indikator ini terlihat pada berbaurnya masyarakat pada proses penangkapan ikan di sungai, terjalinnya komunikasi dan keterbukaan antara satu dengan yang lain dapat menumbuhkan pemahaman dan sikap memaklumi terhadap perbedaan. Kemudian juga terdapat indikator anti kekerasan, indikator ini terdapat pada satu momen utama yakni bancakan (makan bersama), dimana semua masyarakat akan bergotong royong dalam memasak dan saling berbagi makanan yang telah dimasaknya. Dengan demikian, indikator-indikator ini menjadi sebuah peluang emas yang bisa pemerintah setempat manfaatkan dalam membangun moderasi beragama di Kabupaten Serang melalui pelestarian tradisi ngagurah dano. Sehingga keharmonisan dalam masyarakat yang multikultural tercipta dengan baik.]]>
<![CDATA[The Relevance of Laduny Science in The Qur’an: Al-Ghazālī’s Perspective on Acquiring Knowledge in Digital Era ]]>
<![CDATA[Ina Salmah Febriani]]>;
<![CDATA[Neli Hidayah]]>;
<![CDATA[Tamimi Setia Alam]]>;
<![CDATA[Wahyudin Wahyudin]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol 22, No 2 (2023): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v22i2.35715
<![CDATA[Development of technology may influence the way of individual learning. Many years ago, scholars had a long time to acquisition the knowledge, today’s digital era allows us to get information quickly. Imam Al-Ghazālī said that there are three human abilities to obtain knowledge, including the five senses, ‘aql and heart. The heart is one of the media for acquiring laduny knowledge. Al-Quran specifically mentions lafadz ‘ladun’. Lafadz ladun is mentioned 18 times in the Al-Quran with various derivations. The 18 times of lafadz ladun, only on Qs. Al-Kahfi/65 lafadz ladun with ‘ilm (min ladunna ‘ilmaa). This is also the reason why Imam Al-Ghazālī in his book Risalat al-Laduniyyah does not deny that the acquisition of laduny knowledge requires a learning process. This research aims to reinterpret the meaning of ‘laduny’, which has been known as something abstract and difficult to achieve, to become relevant for the millennial generation. The method used in this research is descriptive qualitative. Researchers attempt to analyze various interpretations of classical and contemporary scholars regarding Qs. Al-Kahf/65. From the results of the analysis, it was found that the mufasir Qs. Al-Kahfi/65 regarding the hard efforts of Prophet Musa as to be ‘patient’ to study with Prophet Khidir as. The results of this research are that laduny knowledge is given to whomever Allah wishes as long as with the physical strive (learn) and spiritual strive (tazkiyyat an-nafs) made by the servant.]]>
