Jurnal Agama Sosial dan Budaya
Religion Jurnal Agama, Sosial, dan Budaya, P-ISSN 2962-6560, E-ISSN 2963-7139 is an open access and peer-reviewed journal of Islamic Studies published by the Amuntai High School of Al Quran, South Kalimantan which contains writings from lecturers, education staff, education observers and others. This journal is published bi-monthly in February, April, June, August, October, and December in print and online. This journal publishes research results related to Islamic issues related to social issues such as the study of the Quran and Hadith, Islamic philosophy, education, social, local wisdom, politics, economics, urbanism, multiculturalism, and others through interdisciplinary study. All papers submitted to the journal must be written in good Indonesian, English, Arabic or Malay.
Articles
670 Documents
<![CDATA[Perbedaan dan Persamaan Sistem Bagi Hasil Bank Syariah dengan Bunga Bank Konvensional ]]>
<![CDATA[Hendra]]>;
<![CDATA[Canelly Cathaliev Candra]]>;
<![CDATA[Cevin Mahezna Putra]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1044
<![CDATA[This article discusses the comparison between earnings on sharia banks and interest on conventional banks, exploring the differences and similarities in financial experience between the two types of institutions. This research aims to reveal how Shariah principles affect financial practices in the context of returns and interest, as well as how it affects the behavior of investors and savings owners.This article uses qualitative methods by analyzing data from various literary studies, highlighting how sharia banks offer financial alternatives that conform to sharia principles, including for lower returns and lower interest rates compared to conventional banks. The Sharia banking business model emphasizes the distribution of profits through the system for income, whereas conventional banking through interest. Sharia banking is supervised by the OJK and the Sharia Board of Supervisors, while conventional banks are only overseen by the JK as Sharia banks play a role as shrine malls for their peoples while the Conventional Banks act as intermediaries. In addition, this article also discusses the challenges and opportunities faced by sharia banks in improving the quality of services and strengthening their market position amidst the fierce competition. this research are expected to provide new insights into how sharia banks can use sharia principles to improve the quality of their financial services and attract more customers.]]>
<![CDATA[Analisis Perspektif Ekonomi Islam Terhadap Kebijakan Moneter Pada Bank Konvensional dan Bank Syariah ]]>
<![CDATA[Nor Aysiah]]>;
<![CDATA[Dila Rahmawati]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1046
<![CDATA[In Islamic economics, Islam makes strong decisions to enhance humanity, develop the entire economy, or regulate the banking system in a way that ensures a healthy economy and reinforces internal values. However, to have a moderate and universal stance on these issues, Muslims also impose restrictions on what they consume according to their nature. This article aims to explain the monetary policies implemented in conventional banks. The method used in this article is a qualitative method that utilizes verbal description data obtained from individuals and stakeholders. The conclusion of this research is that monetary policy is a crucial factor in managing the economy, but differences in economic systems lead to different approaches to monetary policy. In conventional economic systems, the approach to monetary policy differs from that in Islamic economic systems. The Islamic monetary economic system emphasizes achieving economic goals through the Islamic monetary perspective, which includes achieving justice and benefit.]]>
<![CDATA[REFLEKSI PEMILIHAN UMUM DAN PEMILIHAN PRESIDEN 2024 DALAM PERSPEKTIF HADIST ]]>
<![CDATA[Ahmad Khairuddin]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 2 (2024): March Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i2.1047
<![CDATA[Studi ini didasarkan pada argumen bahwa. Agama adalah hal yang sangat sensitif dalam kehidupan masyarakat, apalagi masyarakat Indonesia yang sebagian besar adalah umat beragama Metode penelitan ini menggunakan kualitatif deskriptif, pandangan umum tentang hadis politik, konsep dasar kepemimpinan dalam perspektif hadis, dan kepemimpinan politik. Ekspresi agama dalam politik tampaknya sangat menarik dalam diskursus ilmiah, karena terbukti ikut memainkan peran di dalam pertarungan poltik nasional di Indonesia. Islam bahkan menjadi anak emas (masa keemasan) pasca reformasi dan terlihat kelompok islam memiliki kesempatan besar untuk mengekspresikan kekuatan politik mereka dengan mengartikulasikan agama di ruang publik (politik) di negeri yang berpenduduk muslim terbesar di dunia. Demokrasi dan Agama (Islam) di Indonesia tentu tidak berjalan secara instan tanpa proses yang panjang. Tentu banyak tokoh yang ikut serta memberi kontribusi terhadap penegakan demokrasi di Indonesia, dan membingkai Indonesia sebagai Negara yang tidak anti demokrasi meskipun memiliki populasi Muslim yang terbesar. Penelitian ini menyimpulkan bahwa hak berpolitik tidak hanya ditujukan kepada laki-laki saja, menurut sebagian ulama, perempuan memiliki hak berpolitik, jika mereka sudah memasuki ranah politik haruslah memperhatikan etika-etika sebagaimana layaknya seorang politisi yang baik, yang mengikuti apa yang telah diajarkan oleh Rasulullah Saw. Penelitian ini diharapkan memiliki manfaat bagi pengayaan khazanah pengetahuan Islam.]]>
<![CDATA[PERAN TEKNOLOGI INFORMASI DALAM MENINGKATKAN PENDIDIKAN AGAMA ISLAM DALAM ERA GLOBALISASI ]]>
<![CDATA[Asmarani Ayudhia]]>;
<![CDATA[Ersa Muliani]]>;
<![CDATA[Siti Rahmatul Maulidiah]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1048
<![CDATA[The rapid advancement of information and communication technology (ICT) has significantly influenced various aspects of life, offering convenience in communication and information retrieval. However, concerns arise regarding the negative impacts of ICT on adolescents. Islamic education aims to provide a strong foundation for individuals, aligning their actions with ethical and religious principles. Recognizing the challenges faced by millennials in accessing Islamic education, particularly due to perceptions of difficulty and outdated methods, this study explores the role of technology in introducing Islam to globalization. By leveraging technological tools such as applications, parents and educators can facilitate easier access to religious learning, fostering a deeper understanding of Islamic principles among adolescents. Through a literature review methodology, this research aims to highlight the positive impact of integrating technology into Islamic education, empowering millennials to navigate the digital landscape while staying true to their religious values. The findings suggest that proficient use of technology not only enhances religious knowledge but also promotes adherence to Islamic teachings, fostering personal growth and meaningful connections within the community]]>
<![CDATA[Peranan Teknologi Informasi dan Komunikasi dalam Pengembangan Pendidikan Islam ]]>
<![CDATA[Siti Kania Nur Alya Putri]]>;
<![CDATA[Indri Sulistia]]>;
<![CDATA[Indah Jumiatin]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1049
<![CDATA[The purpose of this research is to find out more about the utilization of information and communication technology, especially in the field of Islamic education. Islamic education has become an important focus in many Islamic countries in the world. In this digital era, information and communication technology (ICT) plays an important role in the development of Islamic education. In addition, it has brought many changes in the Islamic education system, ranging from learning methods to administration. This article discusses the utilization of ICT in Islamic education, its benefits, and how its utilization upholds Islamic values. This research examines literature techniques by examining literature sources, books, records, and various other types of reports related to the problems that have been or want to be solved, or using what is called "Library researh".]]>
<![CDATA[DESAIN PENELITIAN SOSIAL KEAGAMAAN ]]>
<![CDATA[Bashori]]>;
<![CDATA[Khairunnisa]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1072
<![CDATA[Research in social religious studies examines the relationship between religion and society. This research involves analyzing how beliefs, practices, and religious institutions influence and are influenced by various social aspects such as culture, politics, economics, and interpersonal interactions. The goal is to gain a deeper understanding of the role of religion in society and how religion shapes and is shaped by social dynamics. Research design in social religious studies is a plan or strategy used to conduct research to ensure accurate and relevant results. This design includes selecting research methods to be used, whether qualitative, quantitative, or a combination of both. Research design helps formulate clear and specific objectives for social religious research. By formulating precise goals, researchers can determine the most appropriate approaches and methods to achieve these goals. Research design also functions to plan procedures in research, including data collection, data analysis, and interpretation of results.]]>
<![CDATA[PRINSIP EKONOMI ISLAM DALAM KESEIMBANGAN SPIRITUAL DAN KESEJAHTERAAN MATERI ]]>
<![CDATA[Alditya Saputra]]>;
<![CDATA[Rahmad Rafly Rahman]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1074
<![CDATA[The principles of Islamic economics are based on a unique concept that emphasizes the balance between spirituality and material well-being in human life. This article explains the main principles of Islamic economics that guide Muslim individuals and communities to achieve social justice, fair distribution of wealth, and sustainable economic growth, The first principle of Islamic economics is the concept of property which originates from religious teachings. Islam emphasizes legal and ethical property rights and avoids usury, excessive speculation, and actions that harm individuals and society. Wealth is considered a trust from Allah, and individuals are given the responsibility to manage their wealth wisely. Furthermore, the balance between spirituality and material welfare is reflected in zakat and alms. Zakat is an obligation to donate part of one's wealth to people in need, while alms is a voluntary act of helping others. These two concepts can help reduce economic inequality and improve people's welfare. The government plays an important role in ensuring economic justice in the Islamic economy. They must implement the principles of fair distribution of wealth, avoid monopoly, and protect individual rights. The concept of "hisbah" or moral supervision also encourages social responsibility in business and trade. This article explains that Islamic economic principles integrate spiritual values into daily economic practices. By achieving a balance between spirituality and material well-being, Islamic economics offers a perspective that has the potential to create a more just society.]]>
<![CDATA[Mengurai Anatomi Kurikulum Pendidikan Agama Islam: Telaah Konseptual dan Praktis ]]>
<![CDATA[M. Wisnu Maulana Dear Sanjaya P. Samudra, Mila Hasanah, Suraijiah]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1082
<![CDATA[This study aims to dissect the anatomy of the Islamic Religious Education (PAI) curriculum through conceptual and practical reviews. The background of this research is the need for a comprehensive understanding of the structure and implementation of the PAI curriculum to improve the quality of religious education in Indonesia. The method used in this research is descriptive analysis with a qualitative approach, involving literature review and observation of PAI teaching practices in various schools. The research findings indicate that the current PAI curriculum has several strengths, such as the integration of religious values and character building, but also faces challenges, including a lack of innovation in teaching methods and a misalignment between theory and practice. The implications of this research are the need for revision and development of a more adaptive and innovative PAI curriculum, as well as enhancing teacher competencies in effectively implementing the curriculum. This research provides significant contributions to the development of a PAI curriculum that is more relevant to contemporary needs and capable of shaping a morally upright generation.]]>
<![CDATA[Desain Model Kurikulum Pendidikan Agama Islam ]]>
<![CDATA[Umi Kalsum]]>;
<![CDATA[Suraijiah]]>;
<![CDATA[Mila Hasanah]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1083
<![CDATA[Model desain adalah kerangka kerja yang digunakan untuk menciptakan dan mengembangkan sesuatu dengan tujuan mencapai hasil yang diharapkan. Dalam konteks pendidikan, kurikulum memegang peran yang sangat penting. Secara khusus, kurikulum mencakup semua kegiatan dan pengalaman yang berpotensi memperkaya isi dan materi pembelajaran yang disusun secara alamiah, baik di dalam maupun di luar kelas. Semua komponen pembelajaran ini difokuskan pada pencapaian tujuan pendidikan yang telah ditetapkan. Dalam konteks Pendidikan Islam, tujuannya bersifat komprehensif, meliputi aspek dunia dan ukhrawi. Pendidikan ini bertujuan membentuk individu Muslim yang beriman, bertaqwa, dan berakhlak mulia. Dengan demikian, pendidikan Islam tidak hanya menekankan aspek akademis, tetapi juga aspek spiritual dan moral yang bertujuan membentuk karakter yang utuh dan berintegritas.]]>
<![CDATA[Makna Kurikulum dalam Perspektif Islam: Implikasinya terhadap Pendidikan dan Pengajaran ]]>
<![CDATA[Muhammad Turiansyah, Mila Hasanah, Suraijiah]]>
<![CDATA[ Religion : Jurnal Agama, Sosial, dan Budaya Vol. 3 No. 3 (2024): Mei Religion : Jurnal Agama, Sosial, dan Budaya ]]>
Publisher : <![CDATA[CV. Maryam Sejahtera ]]>
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DOI: 10.68352/religion.v3i3.1088
<![CDATA[This study discusses the meaning of the curriculum from an Islamic perspective and its implications for education and teaching. The background of this research is the need to understand how the concept of the Islamic curriculum can be integrated into the modern education system. The main objective of this study is to identify the fundamental principles of the curriculum in Islam and evaluate how these principles can be applied in the context of current education and teaching. The research method used is a literature review with a qualitative approach, where various religious and academic texts are analyzed to obtain a comprehensive understanding. The findings of the research indicate that the curriculum in Islam not only focuses on intellectual development but also on the formation of the character and spirituality of students. The implication of these findings is the need for reform in curriculum design that integrates Islamic values holistically, to create a balanced and harmonious learning environment.]]>
