Articles
20 Documents
Search results for
, issue
"Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas"
:
20 Documents
clear
<![CDATA[Stigma Kafir pada Jamaah Ahmadiyah di Kabupaten Garut: Studi Kasus tentang Konflik Pendirian Rumah Ibadah ]]>
<![CDATA[Neng Via Siti Rodiyah]]>;
<![CDATA[Nisa Ulmatin]]>;
<![CDATA[Mohamad Dindin Hamam Sidik]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13416
<![CDATA[Houses of worship are an essential religious means for every religious people. In addition to being a "symbol" of religiosity, houses of worship are also a means of broadcasting religious teachings. Religious conflicts related to the establishment of houses of prayer again occurred in Garut Regency. In Indonesia, history records that one of the potential sources of conflict that often leads to arson and destruction is establishing houses of worship. People needed to revitalize local wisdom in their respective regions. This research was conducted with a qualitative approach by taking location in Nyalindung Village, Cilawu District, Garut Regency, West Java. The results of the study found that various riots befall Ahmadiyah pilgrims because there are also many radical groups in Garut. The number of Ahmadiyya worshippers who often hide to conduct religious activities because of citizens' fears does not accept a dispute. The stigma of infidels makes them suspicious. The situation is getting worse as law enforcement turns a blind eye to intimidation. As a compound area, Garut Regency is not spared from the conflict of establishing houses of worship. However, most Muslims in Nyalindung Village are still not tolerant of minorities.]]>
<![CDATA[Konstruksi Makna Penonton Remaja atas Sinetron 'Dari Jendela SMP’ ]]>
<![CDATA[Salmiah Rambe]]>;
<![CDATA[Aep Wahyudin]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13055
<![CDATA[Penayangan sinetron remaja Dari Jendela SMP banyak diprotes oleh masyarakat. Banyak pengaduan masyarakat ditujukan kepada KPI atas penayangan sinetron tersebut. Tayangan sinetron itu viral, menampilkan pergaulan remaja, pacaran di antara anak-anak SMP, banyak disukai anak dan remaja. Produser sinetron mengatakan sinteron tersebut bertujuan memberi pesan tentang pentingnya reproduksi atau pendidikan seks bagi remaja. Tapi sinetron tersebut jusru dimaknai oleh sebagian penonton remaja bahwa pacaran adalah sesuatu yang lumrah, termasuk pacaran di usia SMP. Bahkan penonton menafsirkan dalam sinetron tersebut telah terjadi kehamilan diluar pernikahan, kehamilan di usia SMP. Tulisan ini menggunakan metode penelitian kualitatif dengan studi deskriptif. Teknik pengambilan data dilakukan dengan menonton sinetron, membaca berita terkait dan mewawancarai 15 orang siswa SD dan SMP. Hasil penelitian adalah sinetron Dari Jendela SMP memberi dampak negatif kepada penonton remaja, sebagian menilai pacaran di kalangan usia SMP adalah sesuatu lumrah atau biasa, bukan hal yang melanggar norma agama.]]>
<![CDATA[Hakikat Tafsir Maudhu’i dalam al-Qur’an ]]>
<![CDATA[Dinni Nazhifah]]>;
<![CDATA[Fatimah Isyti Karimah]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13033
<![CDATA[This study aims to describe the nature of the interpretation of maudu'i in etymology, terminology and use of the word maudu'i in the Qur'an and the study of interpretation. Research on the interpretation of maudu'i has been carried out by many reviewers of the Qur'an, both in terms of its meaning in language or terms as well as in terms of its application to a particular theme. The research method used in this research is descriptive-analysis and book research. The results of this study are that the word maudu'i is found in the Qur'an 24 times, with one of its meanings being to determine something that is used in a problem or topic. From this, the term maudu'i can be applied to the study of interpretation with the term maudu'i interpretation or in Indonesian known as thematic interpretation. Maudu'i interpretation is a method of interpreting the Qur'an by collecting verses that have the same theme or topic of discussion and also the same purpose and then analyzing them in detail as contained in the rules of tahlili interpretation, explaining their meaning and imposing the laws in it.]]>
<![CDATA[Studi Komparatif Pemikiran Al-Farmawi, Baqir Shadr dan Abdussatar Fathallah tentang Tafsir Maudhui ]]>
<![CDATA[Badruzzaman M. Yunus]]>;
<![CDATA[Abdul Rohman]]>;
<![CDATA[Ahmad Jalaludin Rumi Durachman]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.12836
<![CDATA[This article discusses the interpretation of maudhui' in the perspective of experts, namely Abdul Hayy Al-Farmawi, Muhammad Baqir Ash-Sadr, and Abdussatar Fathullah Said. The purpose of this paper is to find out how the views of each of the three figures regarding the interpretation of maudhui and the extent to which the similarities and differences. In writing this research, the method that will be used is a qualitative method based on library research and comes from the thoughts of three main characters, namely Abdul Hayy Al-Farmawi with his book Al-Bidâyah Fî Tafsîr Al-Maudhû'i; Muhammad Baqir Sadr with his book Al-Madrasah Al-Qurâniyyah; and Abdussatar Fathullah Saíd with his book Al-Madkhal Ilâ At-Tafsîr Al-Maudhûí. The results obtained are that the three figures have the same views regarding the urgency of this maudhûî' interpretation method; they state that this method can answer contemporary problems and can get the meanings of the Qur'an comprehensively. The difference lies only in the initial starting point for the operation of the process and the fundamental steps it formulates.]]>
<![CDATA[Analisis Terhadap Penafsiran Imam Al-Alusy tentang Jin, Iblis, dan Setan ]]>
<![CDATA[Nuramin Nuramin]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13429
<![CDATA[Jinn, devils, and demons are creatures of God who are invisible or unseen. Allah created them as a sign that apart from humans, supernatural beings surround them and watch their movements from any direction they want. The three magical beings are believed to exist by all humanity. Belief in supernatural beings is an identity of faith that Muslims must possess; even Allah has confirmed it that among the characteristics of people who fear Allah are faith in the unseen, as stated in the letter Al-Baqarah verse 3, which reads: "Those who believe in the unseen". However, faith in supernatural beings does not mean we have to cult them and even worship them like God. Faith in supernatural beings is only a reflection for us that Allah can create whatever He wants and that the creatures He makes them very diverse. These are all proofs of the greatness of Allah SWT. In the Qur'an, many stories are told of jinn, devils, and demons whose purpose is none other than so that humans can take a lot of wisdom and ibrah from these stories. Many people try to explore and observe the verses about them so that many debates from them give rise to various understandings and trigger disagreements. The object of research is an invisible creature, so, understandably, there will be a lot of debate going on.]]>
<![CDATA[Perubahan Keberagamaan Klien Pasca Terapi Psikospiritual Islam ]]>
<![CDATA[Endah Wahidah]]>;
<![CDATA[Rifki Rosyad]]>;
<![CDATA[Ilim Abdul Halim]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13120
<![CDATA[The purpose of this study is to identify and analyze: (1) the description of the client's religious condition before Islamic Psychospiritual therapy, (2) the process of Islamic Psychospiritual therapy conducted at the Living Meaning Center Foundation Bandung; (3) The client's religiosity after Islamic Psychospiritual therapy; (4) Changes in the client's religiosity after Islamic Psychospiritual therapy. This study uses a qualitative method with a descriptive-analytic approach, the primary source in this study is to clients after Islamic Psychospiritual therapy at the Yayasan Living Meaning Center Bandung. The results of this study indicate that: (1) The client's religious description before Islamic Psychospiritual therapy exists. (2) The process of Islamic psychospiritual therapy at the Bandung Living Meaning Center foundation is carried out with an early-stage counseling procedure. (3) There is a change in the client's religiosity after Islamic psycho-ritual therapy—religious changes in clients after Islamic Psychospiritual therapy at the Living Meaning Center Foundation in Bandung. In the appreciation dimension, most clients become calmer and live more meaningfully. In the consequence dimension, the client becomes more grateful in living his life so that life is more concerned with fellow human beings as humans must become khalifah fil ardhi.]]>
<![CDATA[Spiritualitas Politik dalam Perspektif Kristiani ]]>
<![CDATA[Bernardus Ario Tejo Sugiarto]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13389
<![CDATA[Political Spirituality presented by Paulinus Yan Olla provides guidelines for the ideal relationship between the Catholic Church and political life, how to exercise political power inspired by the values of faith and humanity to achieve the common good. Political involvement is one way to the sanctity of life.]]>
<![CDATA[Nilai Nilai Akhlaqul Karimah Dalam Surah Al Fatihah ]]>
<![CDATA[Akhrie Ramadayanto]]>;
<![CDATA[Dadang Darmawan]]>;
<![CDATA[Wildan Taufiq]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13011
<![CDATA[Surah Al-Fatihah is called Al Fatihah because the Qur'an begins with this surah. In addition, it is also called the Ummul Kitab because Al Fatihah contains all the problems contained in the Qur'an, namely divinity, nature, the afterlife, worship, and history. Al-Qur'an surah Al Fatihah also has moral values that can reference Indonesia's young generation experiencing a moral crisis. Moral education is essential for the next generation of the nation. It is not enough for a person to be given knowledge alone and the provision of morals that become the capital for a person to live a successful life in the future. The author used the tahlili interpretation method, which is a method that intends to explain the content of the verses of the Qur'an from all its aspects, from the Book of Tafsir Al-Maraghi and Tafsir Al-Misbah. Therefore, this method is very appropriate to reveal the content of the values of a good deed in the Surah al-Fatihah. This research is a literature study using the comparative form of Al Misbah's interpretation and Al-Maraghi's interpretation. Both have the same style in interpreting the verse, namely adabul ijtima'i, namely social society. The results showed that the moral values contained in the Surah Al Fatihah in the first verse Bismillahirrahmanirrahim, that Muslims must read at every start of any word or deed.]]>
<![CDATA[Kondisi Kegiatan Keagamaan Muslim Perempuan pada Masa Pandemi Covid-19 di Wilayah Suburban ]]>
<![CDATA[Rina Febriyani]]>;
<![CDATA[M Taufiq Rahman]]>;
<![CDATA[M Yusuf Wibisono]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13122
<![CDATA[This study aims to explain the differences in the religious attitudes of Muslim women before and during the Covid-19 pandemic and to explain the various challenges faced by Muslim women in dealing with the Covid-19 pandemic in Cinanjung Tanjungsari Village, Sumedang, West Java. The method used in this paper is descriptive-analytical with a qualitative approach. The process of data collection is done through observation, interviews, and documentation. This study uses the Adaptation, Goal Attainment, Integration, and Latency (AGIL) theory from Talcott Parsons. The findings of this study are, first, the adaptation process carried out by Muslim women when carrying out religious routines during the Covid-19 pandemic is by implementing health protocols following the recommendations of the local government. Second, the challenges that some Muslim women face during the Covid-19 pandemic are the limited ability to operate technology as a medium for worship activities, work, and study. However, the 'force' to master technology has caused Muslim women to slowly get to know social media and start to be able to operate it. Third, the impact of the Covid-19 pandemic has caused changes to the religious diversity of Muslim women who are increasingly diligent and obedient in carrying out worship because of the unfavorable situation and conditions due to the pandemic. This study can provide insight into the extent of adaptation of society, especially women, to the Covid-19 outbreak in a suburban area.]]>
<![CDATA[Legal Ratio of Tafsir Maudu’i and Semantic Study ]]>
<![CDATA[Masykur Masykur]]>;
<![CDATA[Iwan Caca Gunawan]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15575/jis.v1i3.13411
<![CDATA[Artikel ini membahas tentang rasio maudhu'i dan semantik. Tafsir maudhu'iy merupakan istilah yang masih tergolong baru dalam kajian tafsir al-Qur'an. Istilah ini hanya digunakan saat ini oleh para ahli tafsir, khususnya para ulama kontemporer. Tidak bisa dipungkiri meski terlihat berbeda, namun tafsir maudhu'iy tidak bisa dipisahkan dari tafsir tahlili, karena mengandung unsur tahlili. Berangkat dari latar belakang tersebut artikel ini mencoba mengungkap apa yang dimaksud dengan tafsir maudhu'iy. Sementara, semantik adalah studi analitis tentang istilah-istilah kunci bahasa dengan pandangan yang pada akhirnya menemukan pemahaman konseptual tentang pandangan dunia orang-orang yang menggunakan bahasa sebagai alat untuk tidak hanya berbicara dan berpikir tetapi yang lebih penting untuk mengkonseptualisasikan dan menafsirkan dunia. Semantik adalah teori makna, dan tentang hubungan antara pembeda linguistik dan hubungan simbol atau proses mental dalam aktivitas komunikatif.]]>
