Tamsyur , Nurkhafifah
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PENINGKATAN PEMAHAMAN JILBAB DAN KONSTRUKSI KESALEHAN PERSONAL DAN SOSIAL DI MASJID USWATUN HASANAH SUKAHATI CIBINONG KABUPATEN BOGOR Febriani, Nur Arfiyah; Tamsyur , Nurkhafifah; Shunhaji, Akhmad; Tholhah, Tholhah; Kholilurrohman, Kholilurrohman
MADANI Abdimas : Jurnal Penelitian dan Pengabdian Masyarakat Vol. 3 No. 2 (2023): MADANI Abdimas | Jurnal Penelitian dan Pengabdian Masyarakat
Publisher : MPP: Lembaga Penelitian Dan Studi Kebijakan

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Abstract

This article examines the concept of piety in Islam comprehensively by positioning the jilbab as one of the symbols situated between personal dimensions and social demands. In Islam, piety is not merely understood as individual ritual practices such as prayer, fasting, zakat, and pilgrimage, but also encompasses social, biological, aesthetic (appearance-related), and spiritual dimensions of piety. Grounded in the principle of tawhid as its primary foundation, this study affirms that piety represents an integration between the vertical relationship (ḥablum minallāh) and the horizontal relationship (ḥablum minannās). Within this framework, the jilbab is not solely perceived as a normative obligation or a symbol of religious identity, but also as a social construct rich in historical, cultural, and ideological meanings. Historically, the practice of head covering was known in various ancient civilizations prior to Islam, and was later adopted and reconstructed within the ethical and spiritual framework of Islamic teachings. From the perspective of symbolic interactionism, the jilbab functions as a medium of social communication that both shapes and is shaped by the collective meanings within society. In Indonesia, the dynamics surrounding the use of the jilbab demonstrate a shift in meaning—from merely a symbol of ritual piety to a marker of social identity, lifestyle, and even cultural expression. Nevertheless, reducing piety to its symbolic aspects risks creating an imbalance between outward (external) and inward (spiritual) piety. Through a descriptive-analytical approach supported by Islamic literature review and historical-sociological analysis, this article concludes that authentic piety is holistic in nature, integrating ritual, social, biological, aesthetic, and spiritual dimensions in a balanced manner. As a representation of piety, the jilbab should not be confined to an external symbol, but should instead manifest spiritual consciousness, moral integrity, and social responsibility in communal life
ORIENTASI PENDAMPINGAN PERLINDUNGAN HARTA ANAK YATIM OLEH WALI DALAM QS AN NISA AYAT 2 DI MAJLIS TA’LIM AN-NUR BABELAN, BEKASI Kholilurrohman, Kholilurrohman; Tamsyur , Nurkhafifah; Arifin , Mohamad Zainal; Faris , Salman; Hakim , Ahmad Husnul; Jannah , Wardatul
MADANI Abdimas : Jurnal Penelitian dan Pengabdian Masyarakat Vol. 5 No. 1 (2025): MADANI Abdimas | Jurnal Penelitian dan Pengabdian Masyarakat
Publisher : MPP: Lembaga Penelitian Dan Studi Kebijakan

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Abstract

Islamic law instructs the guardians of orphans not to arbitrarily affect the orphans and their property. Because children are part of the younger generation as one of the human resources who have a strategic role in forming a better family. Guardians should not behave unjustly towards orphans. he law recommends the guardian to make a list of assets so that the guardian's property is not mixed with the orphan's property and in Law No. 1 of 1974 concerning Marriage, it is regulated about the prohibition of using and consuming excessively, moving and selling the 1 Nurkhafifah Tamsyur property of orphans. However, the reality of society, in the care of orphans has not been carried out as specified in Islamic teachings. In maintaining the property of an orphan by a guardian, the guardian must have a concept in managing finances on a monthly or yearly basis, it is better if he develops his property so that it is "alive" and not "frozen" in order to get benefits to cover his daily life. And if the child has reached puberty, is an adult or can manage his own property, his property must be handed over honestly according to the assets he has and when submitting he must present witnesses so that there is a guarantee for his responsibility so as not to cause disputes or quarrels that can lead to disputes and conflicts. prejudice, By understanding the maintenance of the orphan's property, the guardian or the one who is entrusted with the care of the orphan's property can be more careful and pay attention to the property as best as possible starting from the time it is guarded until the time it is handed over when the child is an adult. In QS. An - Nisa verse 2 explains about the care of orphans by guardians when the orphans are mature (adults) they can manage their own assets