This paper presents understanding da’wah and khatib. Da'wah contains the meaning of an activity to invite people in a wise way to the right path for good, whether in oral, written, or deed, which is done consciously and planned in an effort to achieve welfare and happiness in this world and in the hereafter. In line with that, da'wah according to the term (semantics), contains the meaning of activities that are coaching as an effort to maintain and improve something that has existed before; and can also be defined as development as an activity that leads to renewal or holding something that does not already exist. Khatib in certain situations are sometimes the same as ulama, who as the informal opinion leader are not only considered as Islamic leaders, but are often treated as leaders of social groups or communities whose influence extends beyond the boundaries of religious areas, penetrates into political, social, political aspects, culture, and government.
This study aims to understand entrepreneurship education by implementing an Islamic work ethic in the patchwork community in Pringsewu Regency. This research was conducted on the community of patchwork craftsmen in Pekon Sukamulya, Banyumas sub-district, Pringsewu Regency from 2019 to 2021 with a qualitative approach type of research was phenomenological. Data can be obtained using observation and interviews, and documentation. Researchers used data analysis techniques starting from preparing units, data categorization, and data interpretation. The results showed that Islamic work ethic-based entrepreneurship education carried out by the patchwork community in Pringsewu Regency in order to improve social welfare was carried out through; maintaining the quality of the products produced, setting prices that are adjusted to market analysis, carrying out promotions, providing exemplary service to customers. This research has implications for the importance of implementing management and educational values in every organizational activity carried out to be able to provide maximum results according to the expectations of all parties.
Sebagai Hujjatul Islam, al-Ghazali adalah tokoh yang sudah tidak diragukan lagi perannya dalam membangun tradirisi keilmuan di dunia Islam. Kecerdasannya telah membuat kagum orang banyak, bukan saja dari kalangan umat Islam bahkan juga para cendekiawan Barat. Hasil karya ilmiahnya yang begitu banyak dan meliputi berbagai disiplin ilmu adalah bukti betapa produktifnya sang jenius ini.Tulisan ini hendak mengangkat pemikiran al-Ghazali tentang filsafat ilmu dengan ketiga aspeknya: ontologis, epistemologis, dan aksiologis. Secara ontologis, alGhazali tidak menghendaki adanya dikhotomi ilmu. Pemisahan ilmu menjadi ilmu umum dan ilmu agama sejatinya adalah tidak sejalan dengan hakikat ilmu itu sendiri. Bagi al-Ghazali, ilmu secara substansial adalah satu karena memang berasal dari Yang Satu, yaitu Allah swt.Adapun ditinjau dari aspek epistemologis, kebenaran ilmiah, menurut alGhazali, bisa diperoleh dengan menggunakan tiga buah instrumen, yaitu panca indra, akal dan hati. Sedangkan pada aspek aksiologis, ilmu harus dikembangkan dengan tujuan bagi kemaslahatan manusia dan alam dengan dilandaskan kepada nilai-nilai teosentris (ibadah).Kata kunci: Al-Ghazali, Epistemology, Ilmu, Filsafat, Tasawuf.
The success of community empowerment programs is influenced by efforts to re-interpret the community as an object of empowerment. In traditional Minangkabau, a community is identical to the Kaum, a group of people classified by matrilineal lineage. Solid relationships and cooperation that are part of communal interaction in Kaum significantly are instrumental in fulfilling social and personal needs. This article tries to answer a fundamental question of how social networks of economic welfare based on the Kaum as a model of empowering Islamic society. To answer this question, the inductive logic of multiple case designs is used by taking five (5) Kaum in Nagari Tabek Patah as the locus of the study. This case study used NVIVO in the data processing. This research reveals that kaum social networks are formed naturally in the community, strengthened by customary norms and laws, and become a controller in realizing economic welfare.
Empowerment is the process of creating community independence through the management of various capital, especially social capital in the community itself (self-help). Some research shows that development in Minangkabau is considered successful in the physical field. However, behind the success of physical development has an impact on erosion of socio-cultural that inherent on the Minangkabau community. This article analyzes the various forms of social capital found in Kaum as the local community of the Minangkabau people in the perspective of social capital; trust, norms, and network. The multicase study is used in the epistemological proof step by involving five (5) Kaum as the locus of study. The findings in this study conclude that; First, in the perspective of trust people have a high level of awareness so that the power to be with one another and help become more dominant. Secondly, customary and Islamic norms are deeply institutionalized in the Kaum so that social control and safety networks are more effective. The three, networks in the Kaum are permanent as the basis for laying out various interests of empowerment.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
hi@scite.ai
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.