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<![CDATA[DA’WAH MODEL OF PROPHET MUHAMMAD IN MADINA ]]>
<![CDATA[Mubasyaroh, Mubasyaroh]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1517
<![CDATA[In Medina, Prophet Muhammad’s da’wah covered all areas of life. The writer focused on the setting system of social life. The Medina society was heterogeneous so he should have good strategy in order to make his preach successful. Muhammad SAW also served as educators, counselors, politicians, leaders and statesmen to various people whohad different character and nature from various nation, tribe, religion, language, tradition and culture. The da’wah model of the Prophet Muhammad in Medina was divided into public relations management system and the system of government and politics. The Medina Charterconcluded by asserting that each dispute among the Muslims in Medina should be returned to the provisions of Allah and His Messenger. In general, the model of Prophet Muhammad’s da’wah was to build mosques, unite the Muhajirin and the Anshar companions and make peace with non-Muslims (the Jews) as stipulated in the Medina Charter consists of 47 chapters.]]>
<![CDATA[THE ROLE OF KYAI IN CONTENTIOUS POLITICS CONCERNING LAND DISPUTE IN URUTSEWU KEBUMEN ]]>
<![CDATA[Ubaidillah, Ubaidillah]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1518
<![CDATA[Land conflict in Urutsewu cannot be separated from the role of Kyai who tried to cultivate a political power struggle among citizens. Kyai who settled in the village and interact with citizens occupies a high social position. The religious dimension in the Kyai’s resistance in the conflictarea in Urutsewu, Kebumen is seen in some aspects of social movements. The first aspect is framing, the second is peasant mobilization through social spaces and traditional symbols and the third aspect is the network of resistance. Each of these aspects relates with one another. These three aspects will certainly be strong when the resistance networks synergize consists of different layers that both layers of the santri, farmer associations between villages in Urutsewu, student activists, civil society organizations and institutions of legal assistance and women.]]>
<![CDATA[نشأة تطور الØديث النبوي ومكانته ÙÙŠ التشريع ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1574
<![CDATA[إن السنة بالنسبة إلى القرآن هي ما كانت منقولة عن النبي صلى الله عليه وسلم مما لم ينص عليها ÙÙŠ الكتاب العزيز. وهي إما أن تكون بيانا لكتاب الله عز وجل أو تخصيصا له. ولقد عنيت الأمة الإسلامية بالØديث النبوي، وبذلت من أجله أعظم الجهد، ÙˆØاز Øديث النبي صلى الله عليه وسلم من الوقاية والمØاÙظة ما لم يكن قط الØديث نبي من الأنبياء. Ùقد نقل لنا الرواة أقوال الرسول ÙÙŠ الشؤون كلها العظيمة واليسيرة، بل ÙÙŠ الجزئيات التي قد يتوهم أنها ليست موضع اهتمام، Ùنقلوا تÙاصيل Ø£Øواله صلى الله عليه وسلم. تØاول هذه المقالة البسيطة سرد نشأة تطور الØديث النبوي وعناية الأمة الإسلامية به وكذلك مكانته ÙÙŠ التشريع الإسلامي.]]>
<![CDATA[ISLAMIC WORK ETHIC AS AN ANTECEDENT OF WORK OUTCOMES: A STUDY OF ISLAMIC MICROFINANCE IN CENTRAL JAVA, INDONESIA ]]>
<![CDATA[Rokhman, Wahibur]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1519
<![CDATA[Using sample 370 employees from Islamic microfinance institutions in Central Java, Indonesia, this study was conducted to examine the effect of Islamic work ethics on job satisfaction, organizational commitment and turnover intention. The empirical testing indicates that Islamic work ethic has positive effects on both job satisfaction and organizational commitment; whereas there is no significant evidence of the effect of Islamic work ethic on turnover intention. Implication, limitation and suggestion for future research are also discussed.]]>
<![CDATA[لمØØ© تاريخية عن جمع القرآن وتدوينه عند المÙسرين والمستشرقين ]]>
<![CDATA[Attabik, Ahmad]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1573
<![CDATA[البØØ« المتواضع أن هناك السؤال أين وجدت المصاØ٠العثمانية الآن؟ ولن يجد بجواب على هذا السؤال، Ùإن الزركشة والنقوش الÙاصلة بين السور أو المبينة لأعشار القرآن تنÙÙŠ أن تكون المصاØ٠الأثرية ÙÙŠ دار الكتب بالقاهرة عثمانية، لأن المصاØ٠العثمانية كانت مجردة من كل هذا. ولكن بعض المستشرقين قد جمعوا كثيرا من الروايات التاريخية التي تؤكد رؤية بعض العلماء القدامى للمصاØ٠أو لسور منها ÙÙŠ أمصار إسلامية معينة, ÙˆÙÙŠ طليعة هؤلاء المستشرقين الأستاذ كواترمير كما أشار إلى ذلك كل من برجشتراسر وبرتزل ÙÙŠ دراستهما لتاريخ النص القرآني. ثم إن المستشرق كازانوÙا اعتمد على دراسة سلÙÙ‡ كواترمير Ùأعاد النظر Ùيها واستدرك عليها الكثير، ومنه علمنا أن Ø£Øد المصاØ٠العثمانية كان ÙÙŠ مستهل القرن الرابع الهجري معروÙا ÙÙŠ بعض الأوساط العلمية، وأن الرØالة المشهور ابن بطوطة رأى بنÙسه بعض تلك المصاØ٠التي يظن أنها عثمانية. أو بعض صØائ٠منها Ùقط، ÙÙŠ غرناطة ومراكش والبصرة وبعض المدن الأخرى.]]>
<![CDATA[THE MAXIMAL ROLE OF LIBRARY AS EDUCATION MEDIA FOR STUDENTS ]]>
<![CDATA[Sari, Lisa Irwit]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1516
<![CDATA[This paper aims to describe how the role of the library for students is. And it also aims to describe how to maximize the role of the library as an educational media using descriptive analysis method. Maximizing thelibrary management for student must be supported by a professional management and modern library by the school so that people can see concrete changes of a library. There are several things that can be done by the school in order to change the social stigma of the existence of the school. First, the library should be managed more professional. Second, the library should be developed with adequate facilities. Based on the role and duties of the library, the library needs to conduct educational programs or users so that the available library collection can be disseminated and used effectively and efficiently.]]>
<![CDATA[RELIGIOUSNESS IN A MULTICULTURAL SOCIETY: A STUDY ON ROGER WILLIAMS’ THOUGHT ]]>
<![CDATA[Mailasari, Dewi Ulya]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1515
<![CDATA[This paper aims to reveal how religiousness is in the United States based on the ideas of Roger Williams. From various sources, there are three things that form the background of Roger Williams thinking. Those are when he was in England, where the seekers of truth burned alive in frontof his house, the indication of churches dominating on the people’s life and the using of their force on one’s beliefs; his acquaintance with the Indians who taught him that anyone can say honestly without having to swear in the name of the holy book, and that anyone can help eachother without having or within one belief. Religiousness in America in terms of the thinking of Roger Williams is that the people have freedom to show their belief through both deeds and symbols as long as it does not annoy the others. The good and tolerant deeds are actually neededin a multicultural society. Religiousness means someone more aware of his choice in choosing a belief; his worship to the Lord was not as something imposed because of the control of the authorities.]]>
<![CDATA[ISLAMIC WORK ETHIC AS AN ANTECEDENT OF WORK OUTCOMES: A STUDY OF ISLAMIC MICROFINANCE IN CENTRAL JAVA, INDONESIA ]]>
<![CDATA[Wahibur Rokhman]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1519
<![CDATA[Using sample 370 employees from Islamic microfinance institutions in Central Java, Indonesia, this study was conducted to examine the effect of Islamic work ethics on job satisfaction, organizational commitment and turnover intention. The empirical testing indicates that Islamic work ethic has positive effects on both job satisfaction and organizational commitment; whereas there is no significant evidence of the effect of Islamic work ethic on turnover intention. Implication, limitation and suggestion for future research are also discussed.]]>
<![CDATA[RELIGIOUSNESS IN A MULTICULTURAL SOCIETY: A STUDY ON ROGER WILLIAMS’ THOUGHT ]]>
<![CDATA[Dewi Ulya Mailasari]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1515
<![CDATA[This paper aims to reveal how religiousness is in the United States based on the ideas of Roger Williams. From various sources, there are three things that form the background of Roger Williams thinking. Those are when he was in England, where the seekers of truth burned alive in frontof his house, the indication of churches dominating on the people’s life and the using of their force on one’s beliefs; his acquaintance with the Indians who taught him that anyone can say honestly without having to swear in the name of the holy book, and that anyone can help eachother without having or within one belief. Religiousness in America in terms of the thinking of Roger Williams is that the people have freedom to show their belief through both deeds and symbols as long as it does not annoy the others. The good and tolerant deeds are actually neededin a multicultural society. Religiousness means someone more aware of his choice in choosing a belief; his worship to the Lord was not as something imposed because of the control of the authorities.]]>
<![CDATA[لمحة تاريخية عن جمع القرآن وتدوينه عند المفسرين والمستشرقين ]]>
<![CDATA[Ahmad Attabik]]>
<![CDATA[ QIJIS Vol 2, No 1 (2014) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v2i1.1573
<![CDATA[البحث المتواضع أن هناك السؤال أين وجدت المصاحف العثمانية الآن؟ ولن يجد بجواب على هذا السؤال، فإن الزركشة والنقوش الفاصلة بين السور أو المبينة لأعشار القرآن تنفي أن تكون المصاحف الأثرية في دار الكتب بالقاهرة عثمانية، لأن المصاحف العثمانية كانت مجردة من كل هذا. ولكن بعض المستشرقين قد جمعوا كثيرا من الروايات التاريخية التي تؤكد رؤية بعض العلماء القدامى للمصاحف أو لسور منها في أمصار إسلامية معينة, وفي طليعة هؤلاء المستشرقين الأستاذ كواترمير كما أشار إلى ذلك كل من برجشتراسر وبرتزل في دراستهما لتاريخ النص القرآني. ثم إن المستشرق كازانوفا اعتمد على دراسة سلفه كواترمير فأعاد النظر فيها واستدرك عليها الكثير، ومنه علمنا أن أحد المصاحف العثمانية كان في مستهل القرن الرابع الهجري معروفا في بعض الأوساط العلمية، وأن الرحالة المشهور ابن بطوطة رأى بنفسه بعض تلك المصاحف التي يظن أنها عثمانية. أو بعض صحائف منها فقط، في غرناطة ومراكش والبصرة وبعض المدن الأخرى.]]>
