This article aims to find out the urgency of quantum ikhlas to achieve mental health amid the uncertainty of the end of Covid-19. Quantum ikhlas is the integration between ikhlas and knowledge. Quantum is something that is not invisible, but the more subtle it is, the greater its power. During the Covid-19 pandemic, health challenges are the main target, both physically and mentally. Likewise with mental health, where during the pandemic the cases are getting bigger. In this position, religion has provided a solution. One of them is by teaching ikhlas in accepting all the provisions that Allah has given. Even though in reality today's society often grumbles and blames the situation. No wonder this attitude makes him even more disappointed, frustrated, stressed and depressed. This study uses descriptive qualitative research, type of literature. By collecting all sources, both page articles, journals, and books. Only then analyzed. The results of this study, quantum ikhlas has an urgency to achieve mental health in the face of a pandemic. Because with ikhlas, someone will accept the situation and bring peace within him.
This article aims at describing urban millennials' preferences in learning Islam in the digital era. Since such a research project collecting data from the field is still rarely found in Indonesia, we set off to carry out the present research to address the issue. Preliminary in nature, the current study, uncovers the digital natives' preferences toward religious da'wah-both online and offline. Data collated from students and teachers of Islamic courses at a university in Surabaya, East Java. A total 134 people were surveyed and three people were interviewed. The results of the analysis portray the shift in learning preferences compared to those of the older generation. The millennial students choose Islamic ethics, beliefs, and jurisprudence in preference to Sufism, Islamic politics, and civilization. In addition to learning on campus, they prefer watching YouTube than reading books and attending pengajian. They were also found to prefer popular usta> dhs on YouTube as their role models.
This research is an Applied Research on National Strategic Studies, on the Implementation Model of Religious Moderation in Madrasahs by taking case studies in Surabaya City and Kediri Regency. Objectives of the activity: First, to analyze management patterns in implementing religious moderation in madrasas. Second, analyze the application of subject teacher learning in implementing religious moderation in madrasas for their students. Third, describe the obstacles faced by madrasa institutions in implementing religious moderation. The research design is designed as a field research design in which the researcher will conduct observations and interviews with the respondents, on the issues raised. These findings will be analyzed using the social construction theory of Peter L. Berger. The results of the study show: First, the management pattern in implementing religious moderation in madrasas begins with determining the vision and mission of the madrasa, and preparing the madrasa work program which is documented in the Madrasah Strategic Plan (Resntra), Madrasah Work Plan, Annual Activity Plan, Madrasah Activity Plan and Budget, and Madrasah Curriculum. Second, Madrasas in implementing religious moderation generally use three patterns, namely: (1) integrating in the learning process; (2) habituation activities; (3) through extracurricular. Based on the implementation model of religious moderation at the madrasah, it can generally be concluded that these patterns are by Peter L. Berger's Social Construction Theory, namely the existence of stages in implementation such as the preparation of vision and mission, work programs, and habituation to the institution (process externalization), implementation of vision and mission, work programs, and habituation to madrasas (objectification process), and a correct understanding of moderation and implementation in everyday life both in the school, home, and community environment (internalization process).Based on the findings/results of the research, the suggestions/recommendations that can be given are: (1) there needs to be socialization, workshops, technical guidance, training on religious moderation for all educators and education personnel in Madrasahs in order to create a unified insight; (2) The government in this case the Ministry of Religion of the Republic of Indonesia needs to provide a separate budget related to religious moderation activities, especially in madrasas so that activities can be carried out massively, systematically, and structured from the central level to the madrasa level; and (3) Madrasahs need to coordinate with parents through the madrasa committee, and carry out MoUs with stakeholders such as national private companies through CSR programs in implementing religious moderation in madrasas, so that activities can be carried out massively and planned
This article deals with the theological thought of Abû H{ anîfah on the concepts of irjâ' and shafâ'ah. On the concept of irjâ', Abû H{ anîfah fully returns the legitimacy of 'Uthmân b. 'Affân as the third caliph and the superiority of 'Alî b. Abî T{ âlib merely to the authority of Allah. This concept rejects the Khariji doctrine on the expulsion of the wrong doers (sinful people) from the Muslim community, a rejection which implies that 'Uthmân is a legally accepted caliph. This concept also rejects the early Shî'i doctrine on the superiority of 'Alî, and ranks al-Khulafâ' al-Râshidûn (the rightly guided caliphs) in accordance with their advantages and historical chronology. On the concept of shafâ'ah, Abû H{ anîfah believes it as something that will happen on the Day of Judgment. The followers of the Prophet Muhammad must fulfill twelve requirements if they wish to receive shafâ'ah from the Prophet. To Abû H{ anîfah, the Prophet's shafâ'ah is certain for every Muslim although he/she committed great sin during his/her life except shirk bi Allâh.
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