PENDIDIKAN KRITIS REVOLUSIONER PETER MCLAREN DAN RELEVANSINYA DENGAN PENDIDIKAN ISLAM

This article aims to describe the relevance of Peter McLaren's revolutionary critical pedagogy and Islamic education through an ontological review. In conducting the analysis, the author uses a type of qualitative literature research with content analysis techniques. The results of this study are. First, Critical pedagogy and Islamic education emphasize practical approaches to teaching, learning, and research in teaching and learning activities. Second, the relevance of the revolutionary critical pedagogy goals of Islamic education lies in the social goals as a meeting point. Both have the goal of improving individuals (empower) and relationships between individuals socially. Third, in critical pedagogy, dialogue and dialectics are required between educators and students (both are subjects) so that the negotiation of knowledge for the construction of new knowledge can occur. Fourth, the alignment of the curriculum principles between revolutionary critical education and the principles of Islamic education is based on the principle voice conveyed by McLaren, so that students better understand the objectives of the material being taught

Mitos Dalam Karikatur Anti Korupsi: (Studi Analisis Semiotika Roland Barthes)

Penelitian ini diproyeksikan untuk mengupas makna mitos di dalam karikatur yang bertemakan anti korupsi. Untuk menguraikan makna mitos, peneliti menggunakan teori Semiotika Roland Barthes. Mengingat bahwa di dalam teori tersebut Barthes mengkonsepkan pemaknaan mitos sebagai tujuan akhir dari pemaknaan denotasi dan konotasi. Berdasarkan hal tersebut prosedur pemaknaan tanda, baik verbal maupun nonverbal dimulai dari pemaknaan denotasi, konotasi, dan yang terakhir adalah mitos. Adapun hasil yang ditemukan dalam penelitian ini adalah, pertama karikatur mitos koruptor, kata /RP/ yang selalu muncul pada karikatur merujuk pada segala benda berharga, baik uang, rumah, mobil dan lain sebagainya. Selain itu gambar tikus berdasi, mengenakan jas dan memakai sepatu pantopel, secara mitos merujuk dengan konsisten kepada para koruptor. Titik kesamaan yang disinyalir identik antara para koruptor dan tikus adalah perilaku mencuri dan kontribusi dalam menyebarkan virus. Selain itu pemaknaan mitos yang berhasil dilakukan adalah bahwa penggambaran religiusitas para koruptor dengan mengenakan peci dan membagikan sedekah merupakan bentuk kedok kemunafikan yang berorientasi pada religious pseudo. Kedua, pada karikatur hukuman bagi para koruptor, makna mitos yang dapat ditemukan adalah bahwa para hakim dan pengacara belum sepenuhnya maksimal, objektif dan adil dalam menangani kasus korupsi. Selain itu sistem hukum Indonesia, yang sebagian menganut paham legalistic-positivistic menjadikan hukuman bagi para koruptor tampak kaku dan buta akan konteks. Ketiga, pada karikatur yang bertemakan hari anti korupsi internasional yang dirayakan setiap 09 Desember didapati makna mitos berupa dijadikannya hari peringatan anti korupsi sebagai ajang reuni antara para koruptor senior dan junior. Hari peringatan tersebut sama sekali tidak memberikan dampak untuk mengurangi tindak korupsi. Keempat, dari karikatur yang bertemakan Komisi Pemberantas Korupsi didapati makna mitos berupa keharusan para pejabat struktur organisasi KPK memiliki ketegasan, keuletan, keberanian, bersih dari segala bentuk kasus kriminal, dan jujur sebagaimana pasukan Spartan yang diidentikkan kepada mereka. Kata Kunci: Roland Barthes, Denotasi, Konotasi, Mitos, Korupsi, Karikatu

Dinamika Kepribadian Amarah, Lamawah, dan Mutmainnah serta Relevansinya dengan Struktur Kepribadian Sigmund Freud

This paper aims to explore the dynamics of personality influenced by lust in Islamic psychology and its relevance to Sigmund Freud's personality structure. To explore the topic, the authors use qualitative literature research with descriptive analysis. The results of current study are. First, the three kinds of human lust in the Qur'an which include anger, lawwamah, and mutmainnah are psychic energies that determine a person's behavior as applicable in Sigmund Freud's psychoanalysis. Second, the relevance between lust and Id lies in their primitive nature as basic lust for humans. In Islam, lust for anger has a negative connotation if it is not enhanced in the realm of lawwamah lust and mutmainnah lust. Whereas in Freud's theory, Id is more neutral because Id is the basis or foundation of personality that encourages humans to think logically and rationally at the level of ego and super ego. Besides, anger and Id are driven by human unconsciousness to fulfill their physical needs. Third, the relevance between the lust of lawwamah and Ego lies in rationality and logic in determining attitudes. Lust for lawwamah is very synonymous with realization. A person's consciousness which is dominated by the lust of lawwamah and the ego is still in a subconscious level. Fourth, the relevance between lust mutmainnah and superego lies in controlling attitudes based on applicable rules or norms. In Islam, there are syariah (laws) that must be considered in taking a position in the realm of Id, and Ego. By practicing the syariah, a person is declared to have full awareness

Tinjauan Filologi Kritis Manuskrip Al-Minhaj Al-Qowim Syarh Al-Muqadimah Al-Hadramiyyah Fasl Fi mawaqiti as-salati

This paper aims to examine the book titled al-Minhaj al-Qowim Syarh al-Muqadimah al-Hadramiyyah in the article of fi mawaqiti as-salah on the basis of philological work which includes edits, transliteration, and translation of texts. This paper also aims to explore the meaning of the text using the speech act theory. In studying the text in philology, researchers use the standard edition single manuscript method. The translation method used is the literal method and the free method. In reviewing the meaning of the text, the researcher uses the speech act theory formulated by J. L. Austin including locution, illocution and perlocution. The results of this study are (1) In editing the text, the researcher found several errors in grammatical level, especially morphologically and the vowel error. (2) The text gives messages about the importance of praying at the beginning of time, some strict requirements about being allowed to end the time of prayer, (3) Prompts to pray at the beginning of time, both salat al-zuhr: midday, salat al-'asr: the late part of the afternoon, salat al-maghrib: just after sunset, salat al-'isha: between sunset and midnight (with notes), and salat al-fajr: dawn, (4) Invitations to hasten the implementation of salat al-maghrib, bearing in mind that the time interval between salat al-maghrib and salat al-'isha is very close together, especially in his explanation he also explained about the time that is forbidden in carrying out salat al-maghrib. (5) Regarding the salat al-'isha, he (Abdul Malik) invites Muslims to make two choices that are equally good, first: performing the evening prayer at the beginning of time, bearing in mind that the best practice is the prayer at the beginning of time, and second: carrying out the evening prayer in one-third of the night as described in a hadith, and (6) Inviting the audience / Muslims to perform the Fajr prayer at the beginning of time, given that the end of the salat al-fajr time is not the arrival of the salat al-zuhr but from the sunrise, and the dawn time is very short

METODE INTERPRETASI ZOOSEMIOTIKA SASTRA AL-QUR’AN DAN APLIKASINYA DALAM SURAT AL-MUDDAṠṠIR AYAT KE 50-51

Discrimination and ill-treatment of animals are still ongoing today. In the Islamic world, this is allegedly the result of a non-holistic interpretation of religious texts. This paper aims to formulate a literature zoosemiotic interpretation method of the Qur'an and apply it to Surah al-Muddaṡṡir verses 50-51. The method is formulated to explore the meaning of animal verses in the Qur'an holistically and proportionally. There are two results of the research in this article. First, the steps of the literary zoosemiotics interpretation method refer to (1) determining the typology of animals in the Qur'an based on literary zoological themes, (2) outlining asbāb al-nuzūl micro-macro and makiyyah-madaniyyah letters. (3) conducting a study of munāsabah al-āyāt, intratextual, and intertextuality, (4) reviewing the results of previous mufasir interpretations, (5) describing the meaning of the word verse with semiotics and balāgah, and (6) efforts find zoosembiology (reciprocity) between the Qur'anic literature and zoology and conclude the relevance between animal literature and human life. Second, based on the new myth, the ḥumur ‘donkeys’ in Surah al-Muddaṡṡir verses 50-51 describes the fanaticism of the tribes and the degree of opposition of the Quraysh to the da'wah of the Prophet Muhammad, not the symbol of ignorance that exists in the old myth

MAJAZ AL-QURAN PEMICU LAHIRNYA ILMU BALAGHAH

This study discusses the 'Ali Asyri Zaid’s opinions on the history of Balaghah Science. Given that he has quite different views from his predecessors such as Syauqi Dzaif, al-Maraghi, and so on. On the other hand, balaghah study which is now weakening has become a serious concern for researchers to study balaghah history. In examining Zaid's opinion the researcher uses the theory formulated by Gracia in interpreting texts based on historical aspects and the meaning of texts. Researchers not only describe what Zaid has explained, but also try to interpret what he has described in his work. The results of the study conducted by researchers is the beginning of the emergence of study Balaghah marked by the thrill of kalam scholars in studying the miracles of the Qur'an. miracles that concern the scholars of kalam at that time is majaz Alquran which in fact is one of balaghah studies that have been stable and tend to stagnate in the modern era. According to Zaid the phenomenon of the rise of balaghah is divided into three phases: (1) the emergence phase (an-Nasy'ah) is marked by the Book of Majaz al-Quran by Abu Ubaidah Muammar ibn al-Matsna, (2) the stage of perfection (at-Takammul) Book of an-Nukat fi I'jaz al-Quran by ar-Rumani, and (3) stable phase (al-Istiqrar) characterized by a great scholar Abdul Qahir al-Jurjani who wrote the Book Dalailu al-I'jaz and Asraru al -Balaghah

Interpretasi ayat-ayat zoomorfik dalam Al-Qur’an perspektif zoologi sastra

Penggunaan zoomorfik dalam karya sastra sering dipraktikkan dengan atribusi dan penafsiran sifat binatang untuk manusia yang tidak tepat. Di dunia Islam, penafsiran ayat-ayat zoomorfik secara intensif dilakukan oleh mufasir mainstream, seperti al-Tabari, Zamakhsyari, dan Ibn ‘Arabi. Hasil penafsiran mereka mengindikasikan adanya stereotip negatif terhadap binatang dengan kualitas dan kuantitas yang berbeda. Penelitian ini bertujuan untuk melihat interpretasi mufasir terhadap ayat-ayat zoomorfik secara komparatif dan melakukan kritik terhadapnya. Dalam melakukan kritik, peneliti melakukan interpretasi ayat-ayat zoomorfik dengan perspektif zoologi sastra dan teori analisis semiotika Roland Barthes serta balagah. Jenis penelitian yang digunakan adalah penelitian kualitatif dengan paradigma analisis interpretatif-induktif. Hasil dari penelitian menunjukkan bahwa: (1) Al-Tabari secara dominan menukil pendapat ahl ta’wil dari kalangan sahabat dan tabi’in sebagai pijakan penafsiran ayat zoomorfik. Penafsiran tersebut mengacu pada makna zahir diksi ayat yang menghasilkan pemaknaan sifat dan perilaku binatang yang proporsional. (2) Zamakhsyari dan Ibn ‘Arabi secara dominan menggunakan konstruksi sosial masyarakat Arab sebagai pijakan penafsiran binatang zoomorfik. Hal tersebut menghasilkan deskripsi sifat dan perilaku binatang yang tidak proporsional. (3) Stereotip negatif terhadap binatang zoomorfik muncul karena interpretasi yang bertumpu pada konstruksi sosial masyarakat Arab, sudut pandang antroposentris, sudut pandang teosentris non ekosentris, dan tinjauan monodisiplin terhadap binatang di dalam teks keagamaan. (4) Ayat-ayat zoomorfik menggambarkan perilaku netral dan negatif manusia melalui deskripsi netral-alamiah kehidupan binatang, sehingga tujuan zoomorfik adalah menjelaskan keadaan musyabbah dan mencela keadaan musyabbah tanpa mencela musyabbah bih. (5) Dirumuskan metode interpretasi Zoosemiotika Sastra Al-Qur’an untuk mengarahkan peneliti menemukan mitos baru tentang binatang melalui proses signifikansi tanda verbal sastra Al-Qur’an. ABSTRACT: The use of zoomorphic in literary works is often practiced with inappropriate attributions and interpretations of animal traits for humans. In the Islamic world, the interpretation of zoomorphic verses is intensively carried out by mainstream mufasir, such as al-Tabari, Zamakhsyari, and Ibn ‘Arabi. The results of their interpretation indicate the existence of negative stereotypes towards animals of different quality and quantity. This study aims to analyze the mufasir interpretation of the zoomorphic verses comparatively and criticize them. In doing criticism, the researcher interprets the zoomorphic verses from the perspective of literary zoology and the semiotic analysis theory of Roland Barthes and balagah. The type of research used is qualitative research with an interpretive-inductive analysis paradigm. The results of the study are (1) Al-Tabari dominantly quoted the opinions of ahl ta’wil from the sahabah and tabi'in as the basis for the interpretation of the zoomorphic verses. This interpretation refers to the meaning of the zahir diction of the verse which results in a proportional meaning of the animal's nature and behavior. (2) Zamakhsyari and Ibn ‘Arabi dominantly use the social construction of Arab society as a basis for the interpretation of zoomorphic verses. This results in a disproportionate description of the animal's nature and behavior. (3) Negative stereotypes against zoomorphic animals arise because of interpretations that rely on Arab social constructions, anthropocentric points of view, theocentric non-ecocentric points of view, and mono-disciplinary views of animals in religious texts. (4) The zoomorphic verses describe the neutral and negative behavior of humans through natural-neutral descriptions of animal life, so the zoomorphic verses' goal is to explain the state of musyabbah and denounce the state of musyabbah without criticizing the musyabbah bih. (5) The researcher formulates the interpretation of Zoosemiotics Qur'an Literature method to direct researchers to find new myths about animals through the process of signifying verbal signs of Qur'an literature. ملخّص يُطابق استخدام الزومورفيك في الأعمال الأدبية غالبا بتطبيق إسناد طبيعة الحيوانات و سلوكها للإنسان غير مطابق للواقع العلمي. حاول المفسرون الرئيسيون في العالم الإسلامي مثل الطبري و الزمخشري و ابن عربي على تفسير الآيات الزومورفية بشكل مكثف. و تشير نتائج تفسيرهم إلى وجود صور نمطية سلبية تجاه الحيوانات. هُدفت هذه الدراسة إلى تحليل تفسيرات المفسرين تجاه الآيات عن طريق مقارنة و القيام بنقدها. استنادا إلى ذلك فسّر الباحث الآيات من منظور علم الحيوان الأدبي و النظرية السيميائية لرولان بارت و البلاغة. و أما نوع البحث المستخدم فهو البحث النوعي بنموذج التحليل التفسيري الاستقرائي. و أما نتائج هذه الدراسة فهي: (1) أن الطبري -بشكل عام- نقل آراء أهل التأويل من الصحابة والتابعين بوصفها مصدر تفسير الآيات الزومورفية. يميل التفسير إلى بيان دلالة الآيات اللفظية و ينتج عنه وصف سلوك الحيوانات و طبيعتها المتناسبة. (2) و استخدم الزمخشري و ابن عربي البناء الاجتماعي العربي بوصفه أساس تفسير الآيات. و ينتج عن هذا الأساس وصف طبيعة الحيوانات وسلوكها غير متناسبة. (3) نشأت الصور النمطية السلبية تجاه الحيوانات الزومورفية بسبب التفسيرات التي تعتمد على البناء الاجتماعي العربي و وجهات النظر البشرية و وجهات النظر الإلهية دون الطبيعية و تحليل الحيوانات في النصوص الدينية بتخصص واحد. (4) وصفت الآيات الزومورفية سلوك الإنسان محايدا كان أو سلبيا من خلال سلوك الحيوانات الطبيعي. اعتمادا على ذلك استخلص الباحث أن غرض التشبيه في الآيات نوعان و هما بيان حال المشبه و تقبيح حال المشبه بدون تقبيح حال المشبه به. (5) صاغ الباحث منهج تفسير علم الحيوان السيميائي الأدبي الذي يُرشد الباحثين إيجاد الدلالة الجديدة عن الحيوانات من خلال عملية تحليل العلامات اللفظية للأدب القرآن

Peran Majelis Ulama Indonesia Dalam Mitigasi Pandemi Covid-19 (Tinjauan Tindakan Sosial dan Dominasi Kekuasaan Max Weber)

AbstractThis paper aims to uncover the motives of the Indonesian Ulema Council (MUI) in issuing Muslim community religious edicts during the COVID-19 Pandemic. In exploring this motive, the writer uses the theory of social action and power domination initiated by Max Weber. This type of research is qualitative research, researchers do the description and interpretation of data from primary sources taken from the official MUI website and other data that supports the results of the study. The results of this paper are: First, MUI is an actor of social religious action. Second, the motives for MUI socio-religious actions through fatwas issued contain three dominant motives. Third, the instrumentally rational motives in the fatwa refer to various models of worship. Fourth, MUI uses the values of the Islamic Religion which originate from the Qur'an, Hadith, and Jurisprudence. Fifth, MUI seeks to continue the traditions of the Prophets and Friends. Sixth, the MUI's Domination of Power determines the mandatory and unlawful matters in worship. Seventh, the MUI has a very important role in the mitigation effort of the COVID-19 Pandemic.Keywords: Social Actions; Power Domination; COVID-19; Mitigation, MUI Fatwa. AbstrakTulisan ini bertujuan untuk mengungkap motif-motif Majelis Ulama Indonesia (MUI) dalam menerbitkan fatwa peribadatan masyarakat muslim saat Pandemi COVID-19. Dalam mengeksplorasi motif tersebut, penulis menggunakan teori tindakan sosial dan dominasi kekuasaan yang digagas oleh Max Weber. Jenis penelitian yang digunakan adalah penelitian kualitatif, peneliti melakukan deskripsi dan interpretasi data dari sumber primer yang diambil dari situs resmi MUI dan data lain yang mendukung hasil penelitian. Adapun hasil dari tulisan ini adalah: Pertama, MUI merupakan aktor dari tindakan sosial keagamaan. Kedua, motif tindakan sosial keagamaan MUI melalui fatwa yang diterbitkan mengandung tiga motif dominan. Ketiga, motif instrumentally rational dalam fatwa mengacu pada berbagai macam model peribadatan. Keempat, MUI menggunakan nilai-nilai dari Agama Islam yang bersumber dari Alquran, Hadis, dan Kaidah Fikih. Kelima, MUI berupaya untuk meneruskan tradisi para Nabi dan Sahabat. Keenam, Dominasi Kekuasaan MUI penentu hal wajib dan haram dalam peribadatan. Ketujuh, MUI sangat penting perannya dalam upaya mitigasi Pandemi COVID-19.Kata Kunci: Tindakan Sosial; Dominasi Kekuasaan; COVID-19; Mitigasi, Fatwa MUI

CHARACTERISTICS OF SUFI AL-SULAMY’S TAFSIR METHOD: A CASE STUDY OF THE PROPHET OF MUSA AND KHIDIR

This paper aims to explore the Characteristics of the Tafsir Method used by Abu 'Abdu ar-Rahman Muhammad al-Sulamy in his book Haqāiqu Tafsîr. In addition, this paper also reveals the Sufistic values ​​contained in the story of the Prophet Musa and 'Abd which are allegedly the Sufistic Story in the Quran. In conducting the research, the writer used qualitative descriptive research analytical. So that the data obtained are not only described but also analyzed. From the results of this study it is concluded that the characteristics of the al-Sulamy Tafsir Method can be concluded as follows. First, in interpreting the Quran, al-Sulamy arranged the surahs according to the order of the Usmani Manuscripts, namely from Surat al-Fatihah to Surat an-Nas by not interpreting the entire verse in the letter. Second, in several interpreted verses, al-Sulamy's interpretation style refers to the bi riwayah or naqly interpretation by quoting the ayat (verse) or hadith. Third, in quoting certain opinions, sometimes al-Sulamy did not use the bright name of the Sufi, he used the identity of a Sufi group in a certain area, for example, 'Iraqiyyin (Sufis from Iraq), Bagdadiyyin (the Sufis from Baghdad). Fourth, the methods used by al-Sulamy in interpreting verses in the Qur'an are predominantly the isyari method. Fifth. in interpreting, al-Sulamy also contributed in conveying his ideas regarding the meaning of certain verses. The Sufistic values ​​that can be concluded from the story of the Prophet Musa and 'Abd are lessons about the nature of worship which is not only oriented towards external or physical movements of worship, synergies between fiqh and Sufism in order to get closer to Allah, the prohibition of greedy and riya' , the urgency of knowing one's position in worshiping Allah SWT, the importance of having good character in knowledge, and calming the soul

Anlisisis Kompleksitas Psikologi Tokoh Suami Dalam Cerpen Indama Ya’ti al-Masa’ Karya Najib Mahfudz

This research aims to analyze the psychological complexity of the character's husband on a short story Indama Ya’ti al-Masa with a focus study of id, ego and super ego. In examining psychological personages husband, researchers using the theory of Sigmund Freud. As for the method used in this research is qualitative research methods. Based on this analysis the results presented in descriptif-narrative. The results of this research are the Id in self character husband greatly affect the State of the psychological’s husband, because he always felt lonely and unable to withstand the departure of his wife even though he has logically about the reason why he did not want to move to the new apartment. While the Ego in itself has made himself chose to maintain her own life in the apartment for the sake of the environment around the already friendly and her friends very soon. In addition, the ego has made him to assume that the most important factor is the best friend of his life. Superego in himself has been delivering him to never give up even though the burden is very heavy dipikulnya. He prefers to hold the pain itself instead of having to ask for solutions to them