This paper was made with the aim to find out how women's leadership in Islamic boarding schools organizations, and acceptance of them. In general, the founding of a boarding school has never been found where the caregivers are primarily women, even though they have more scientific capacity. Some Islamic boarding schools are cared for by women as limited successors. Islamic boarding schools are Islamic education institutions, the social construction of women in Islamic boarding schools is inseparable from the Islamic view of women. Not a few Islamic boarding schools whose daughter's activities are more advanced. Not a few managers of Islamic boarding schools where female carers' abilities are better. This paper is a descriptive analytical study of the phenomenon of women's leadership in Islamic boarding schools, with qualitative field studies. The results showed that women's leadership in Islamic boarding schools had the same chance of success, there were no substantive obstacles, because technically it could be covered by the Board of Directors, but female leaders in Islamic boarding schools were perceived as temporary and merely successors. The characteristics of women's leadership have a lot of relevance to the style of pesantren traditionalism, which is authoritative charismatic. The benefits of female leadership in Islamic boarding schools are to counter the Islamic stereotypical ideas about women.
Islam does not only talk about the procedure of worshiping (ibadah), but also related to daily activities (muammalah), including how to treat animals. Understanding the relationship between human being and animals is the basis for further studies of animals in Islam. This study is library research using the descriptive-inferential method with the purpose to elaborate on the position of the animal against the human being based on the concept of the human being as khalifah. The Quranic verses about khalifah and animals in the Quran have been collected using thematic interpretation method of al-Farmawi. The data have been analyzed using philosophical and theological approaches to find the concept of khalifah and the position and the purpose of animal life in the Quran. The result showed that God gives rightful supremacy on earth to human beings for upholding God’s law and guiding the creatures to their purpose of creation, because of their blessed potentials i.e. emotion, intelligence, and natural disposition for grasping the truth and goodness (fitra). Human being has to treat animals in line with the objective of their creation, i.e. God’s creature, the Signs of God’s Power, viands for human being and the other creatures, ride, and the lesson of life.
Most dairy farmers in Banyumas Regency are work in groups because their milk product should be sold in the group to the cooperative. The top-down formation made the members of the dairy farmer group less involved in the motivation to the group. This study aims to analyze the relationship among the long-standing leadership and the motivating ability to the organizational commitment of members of the dairy farmers group in Banyumas Regency. This study used survey methods. The sampling area has been done by purposive sampling method by selecting Pekuncen and Cilongok districts, where a lot of dairy farmers are there. The sample of the group has been determined by the census method as many as 11 groups, 124 farmers. The respondents have been selected by random sampling method, as many as 50% of the total group members or 62 farmers. The data has been analyzed using Spearman’s Rank correlation then performed descriptively. The results showed that the leader of the dairy farmers group had long-standing leadership and they had a good motivating ability. The member had a high organizational commitment to the groups. Eventually, the length of leadership and the motivating ability had a fairly strong relationship with the organizational commitment of group members with correlation coefficients of 0.574 and 0.544.
Indonesian Muslims need a well-established Islamic education that can accommodate diversity as the characteristic of Indonesia. Nurcholish Madjid (1939-2005), a neo-Modernist, has an inclusive and philosophical Islamic thought that can be used as the philosophical paradigm of Indonesian Islamic education. This study intends to interpret the thinking of Nurcholish Madjid related to Islamic education using Hans Georg Gadamer’s hermeneutic model. This study shows that knowledge is a manifestation of ‘aql, one of human potential as khalīfah. Cak Nur’s objective of Islamic education is divided into four categories that led to the awareness of human existence as God’s servant and khalīfah. The model of Cak Nur’s education is humanistic education which focuses on moral education. The multicultural education of Cak Nur, which comes from the generic meaning of Islam, is tolerance education to the diversity of religions, religious understanding, and the acceptance of local wisdom. Cak Nur's educational thinking is not a practical theory, but a philosophical foundation that is easily accepted by people with the epistemology of burhānī thought.
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