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MIYAH: Jurnal Studi Islam
Published by Institut Keislaman Abdullah Faqih Manyar Gresik
ISSN : 25497804     EISSN : 25498622     DOI : https://doi.org/10.33754/miyah
Core Subject : Religion, Humanities, Education,
Religion Humanities Education Languange, Linguistic, Communication & Media
Islamic Studies that including Islamic education, language education, Islamic law, interpretation of the Quran and Islamic communication
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 14 Documents
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Search results for , issue "Vol. 16 No. 1 (2020)" : 14 Documents clear
MEMBANGUN PENDIDIKAN KARAKTER ANAK MENGGUNAKAN PEMBELAJARAN SASTRA M As’ad Nahdly
MIYAH : Jurnal Studi Islam Vol. 16 No. 1 (2020)
Publisher : Institut Keislaman Abdullah Faqih Gresik

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (362.059 KB) | DOI: 10.33754/miyah.v16i1.249

Abstract

Abstract: Literature learning with its relation to character learning plays a significant role. This is because literature essentially includes various values of life and life related to the formation of children's character. Literature in children's education plays a role in developing language, developing cognitive, affective, psychomotor, developing personality, and developing social personalities. Literature as a learning medium can be used receptively (accepting) and expressiveness (ability to express) in character education. Good literary work and contains values that guide students to become good people. Its application in learning, namely the teacher directs students to be able to find positive values from the literature that is read, then applies them in everyday life. Students can learn related to aspects of character, character and behavior, polite speech, and examples of life that must be passed with strong character.Keywords: literature, character, character education
EKSEKUSI SERTIFIKAT JAMINAN FIDUSIA PASCA PUTUSAN MAHKAMAH KONSTITUSI NOMOR 18/PUU-XVII/2019 Muhammad Rutabuz Zaman
MIYAH : Jurnal Studi Islam Vol. 16 No. 1 (2020)
Publisher : Institut Keislaman Abdullah Faqih Gresik

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (370.807 KB) | DOI: 10.33754/miyah.v16i1.250

Abstract

Abstrak: This article aims to discuss the Fiduciary Guarantee after the Constitutional Court decision. So far, the meaning of the phrase "executorial power" and the phrase "the same as a court decision that has obtained permanent legal force", in article 15 paragraph (2) of Law Number 42 of 1999 concerning Fiduciary Guarantee, are interpreted differently and differ. First, it is interpreted as granting power / legitimacy to the fiduciary recipient (creditor) to directly execute the object of the fiduciary guarantee in the event that the fiduciary (debtor) has committed a breach of promise, so that the execution of the fiduciary guarantee certificate can be carried out immediately without going through a court. Second, the implementation of the execution of the fiduciary guarantee must still be carried out in accordance with the procedure and mechanism of execution as in the execution of court decisions that have permanent legal force (inkracht van gewidj). The Constitutional Court in its decision number 18 / PUU-XVII / 2019 states, Article 15 paragraph (2) UUJF, in particular the phrase "executorial power" and the phrase "the same as court decisions having permanent legal force" can only be said to be constitutional as long as it is interpreted that "to guarantee fiduciary, where there is no agreement on the occurrence of "default" (default) and the debtor objected to voluntarily hand over the object which is the fiduciary guarantee, then all legal mechanisms and procedures in the execution of the Fiduciary Guarantee Certificate must be carried out and apply the same as the execution of court decisions has permanent legal force.
KISAH ADAM DALAM AL-QUR’AN (KAJIAN SEMIOTIK) Arif Budiono
MIYAH : Jurnal Studi Islam Vol. 16 No. 1 (2020)
Publisher : Institut Keislaman Abdullah Faqih Gresik

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (493.835 KB) | DOI: 10.33754/miyah.v16i1.251

Abstract

Abstract: This article aims to explain the story of Dam who is classified as Qaṣaṣ 'an al-Ghaybiyyah al-Mâdiyyah, namely a metaphysical story that occurred in the past. This story is a miniature picture of human life while living on earth. The story of Âdam can be classified as a group of mutashabihat verses, of eschatological value because no information is found from the al-Qur'an regarding the story of Dam's life after coming to earth, except for fragments of the story of two sons of Dam. The story of Âdam can be understood as a tamthîl (imaginary) story. That is, what is meant in the narrative description is not the story line textually, but what is wanted is what is symbolized by the text itself. Because the purpose of the story of the Qur'an is not the interest of the story itself in the framework of historical chronology, but the purpose of the story is to provide 'ibrah, advice and lessons for humans. This research is intended to find out how the structure of the Damn story in the Qur'an and the philosophical messages contained in it, as well as to what extent the contribution of semiotics as an approach to modern linguistic interpretation in providing new offers, in the form of interpretations that are different from existing interpretations.Keywords: Adam, Semiotic, Tafsir
AKAL DALAM PERSPEKTIF FILSUF DAN SUFI Ali Sodikin
MIYAH : Jurnal Studi Islam Vol. 16 No. 1 (2020)
Publisher : Institut Keislaman Abdullah Faqih Gresik

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (552.548 KB) | DOI: 10.33754/miyah.v16i1.252

Abstract

Abstract: Intellect (Al-'aql) in Arabic means bond, is the key to understanding Islam. Intellect is a place / container that accommodates faith, shari'ah and morals. Meanwhile the heart is the realm of essence. Human reason that fulfills the requirements to make every effort to understand the legal principles contained in the Al-Quran and Al-Sunnah then formulates and applies them in life or formulates legal principles if they are not found in the Al-Quran and Al-Sunnah. According to Muslim philosophers, a mind which has reached the highest level - intellect acquiring (intellect mustafad) - can know happiness and seek to obtain it. Such intellect will make his soul eternal in happiness (heaven). However, if the mind that has known happiness turns away, it means that it is not trying to obtain it. Such a soul will be eternal in misery (hell). Meanwhile, according to the Sufi, in the concept of insan kamil, humans are not the most perfect in their thinking and are able to understand everything in the world exactly as in reality, because they doubt the validity of understanding the mind itself, which is considered something very limited.Keywords: Intellect, Philosophy and Sufi

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