Leadership is the act of a leader in achieving educational goals. Its main action affects other people. In this study, researchers focused on three things, namely: (1) What is the policy-making strategy for women leaders in Islamic education institutions at MAK Hamzanwadi II? (2) What is the teacher's perception of women's leadership at MAK Hamzanwadi II? (3) What are the obstacles to women's leadership in Islamic educational institutions at MAK Hamzanwadi II?. The research method used is a qualitative method of case study research. Data collection techniques through observation, interviews and documentation. Data analysis techniques use data reduction, data condensation, data presentation, and verification. Test the validity of the data using credibility, dependability, confirmability, and transferability. The results of this study are (1) Leadership Policy Making Strategy at MAK Hamzanwadi II, namely implementing a decision-making strategy through initial identification of problem parts, formulation of problem solving objectives, and determination of criteria for selecting alternative solutions which become a set of decisions or policies. Decision making efforts are carried out by inviting the presence of the teacher council in a special meeting then explaining an issue related to the decision to be taken. (2) The teacher's perception of women's leadership at MAK Hamzanwadi II is that they have been accepted as figures who have managerial abilities and are nurturing. Institutional progress received affirmation from its subordinates as a form of emancipatory awareness strengthened by religious awareness. (3) Obstacles to female leaders in Islamic education institutions are firstly personal barriers based on perceptual barriers that arise from feelings of inappropriateness as leaders. The two relational barriers are in the form of communication barriers both in understanding the message and in the policy outreach strategy.
Kehadiran Alumni Madrasah Saulatiyyah di bagian tengah Nusantara diterima secara luas dengan penciri transimisi Sunni vis a vis Wahabi, sejak di Makkah. Para alumni Saulatiyyah sebenarnya mengalami urban-pressure metropolitan Makkah namun ramah terhadap problem khilafiyah lintas pemikiran Islam. Alumni Saulatiyyah adalah Tuan Guru. Mereka berada di poros tengah Indonesia (Lombok) dalam bentangan Nusantara. Mereka konsisten bergerak mengabdi, mengajarkan faham sunni moderat melalui kegiatan edukasi sejak pra-kemerdekaan, lalu gerakan edukasi menjadi model utama gerakan dari generasi ke generasi. Arus besar pelajar Saulatiyyah sekitar 1985-an. Infiltrasi Saulatiyyah adalah gerakan revolusioner pelembagaan ajaran agama Islam dengan gaya kepemimpinan paternalistik-kolegial.Infiltrasi Saulatiyyah berupa taklim dan pendidikan formal. Pendidikan formal yang dibangun adalah madrasah dan sekolah. Lombok dengan tuan guru Saulatiyyah bukan pendidikan Islam Jawa (tanpa pegon, tanpa utawi iku), melainkan pendidikan Saulatiyyah.Sanad keilmuan alumni Saulatiyyah adalah sanad ‘aly (langsung ke pusat Islam terutama Fiqh, Quran Hadits dan Qiraah). Produk pendidikan yang digiatkan alumni Saulatiyyah bukan sekolah Arab (pengantar bukan bahasa Arab, bukan pula pondok tahfiz).Saulatiyyah dan reflikanya adalah ortodoksisme Islam modernisme pendidikan. Keywords: Kontribusi, Paternalistik, Saulatiyyah, dan Ortodoksi Islam.
Majelis Ulama Indonesia (MUI) merupakan wadah berkumpulnya para ulama yang memiliki kredibilitas dan kapasitas keilmuan untuk memberikan penilaian terhadap ajaran sesat. MUI berperan menangani persoalan keummatan yang bersifat multidimensi terutama persoalan faham keagamaan. Penelitian ini merupakan field research yang termasuk dalam katagori kualitatif dengan lokus MUI provinsi Nusa Tenggara Barat (NTB). Teknik pengumpulan data menggunkanan teknik wawancara, observasi dan dokumentasi. Setelah melakukan kajian, baik melalui studi lapangan maupun studi literatur, maka dapat diambil kesimpulan: (1) Faham sesat di NTB, muncul hampir setiap tahun baik aliran transnasional yang berciri sosio-politik maupun lokal berciri sosio-ekonomis yang muncul sebagai konstruksi personal-awam melalui proses kontemplasi batin, (2) Faham sesat transnasional maupun lokal ditangani responsif secara koordinatif-tentatif oleh beberapa komisi di MUI dan kerjasama dengan jajaran pemerintah daerah maupun MUI Pusat, dan (3) Dakwah struktural yang massif dan memaksimalkan seluruh unsur MUI dan mitra kerja MUI belum digarap dengan baik dengan multipendekatan, multi-kanal dan professional. Title: Handling Strategies of Deviant Religious Ideology in Da’wah Perspective (Study in Cases Handled by MUI NTB) Authors: Faizah, and Muhammad Thohri Abstract: Indonesian Council of Ulama (MUI) is a gathering place for scholars (ulama) who have scientific credibility and capacity to provide an assessment to the misguided doctrine. MUI has a role in handling the community issues which have multidimensional characteristics, especially the issue of religious ideology. This research was a field research which is included in the qualitative category with the locus of the MUI in the province of West Nusa Tenggara (NTB). To collect the data and information about handling strategies of deviant religious ideology and doctrine in da'wah perspective, the researcher used three data collection techniques in this research, namely: interview, observation and documentation techniques. After conducting the research, both field studies and literature studies, it can be concluded that: (1) misguided ideology in NTB appears almost every year both transnational ideology which has socio-political characteristics and local ideology which has socio-economic characteristics which emerge as a personal-common construction through a process of spiritual contemplation. Transnational and local misguided ideologies are handled responsively and coordinative-tentative by several commissions at the MUI and they collaborate with the regional government and the Central MUI. The massive structural da’wah and maximizing all elements of the MUI and working partners of the MUI have not been done well with multi-approaches, multi-channels and professionals.
This article highlights two main issues. First, how is the typology of urban Sufism practised by the Kopiah community in Jayapura city? Second, what is the strategy for strengthening Sufism among the Kopiah community in Jayapura city? This paper is the result of qualitative research using a case study technique. There are two sources: interviews and records in the form of films, images, and papers relating to the Kopiah community’s activities. According to this article, the Kopiah community practises urban Sufism in the form of tazkiyyat al-nafs. The tazkiyat al-nafs rite, on the other hand, has been innovatively and contextually changed. 1) Kopiah is a hijra community that follows an urban Sufi typology that is not linked formally with any Sufi sect and is more oriented to tazkiyat al-nafs. The Kopiah community, however, seems to be associated with the Alawiyah Order, based on the remembrance that is recited, because its members adopt the Ratib al-Haddad. 2) Tazkiyat al-nafs rituals in assembly with a loud voice; studying the Qur’an and fiqh; Islamic teachings via dialogues titled “Ngopi” (Ngobrol Perkara Iman/Talking about Faith) and “Ngobat” (Ngobrol Perkara Taubat/Talking about Repentance). This essay helps to the mapping and preliminary understanding of urban Sufism in eastern Indonesia, particularly in Jayapura.
Temuan kajian ini adalah polarisasi keagamaan yang menegaskan identitas masyarakat Islam Lombok muncul sejak sebelum Indonesia merdeka dengan mengambil bentuk gerakan (faham) keagamaan. Faham keagamaan mainstream di Lombok adalah faham Sunni dan tidak seluruhnya di bawah bendera organisasi akan tetapi secara umum berbasis lembaga pendidikan. Faham non-sunni minoritas membawa pengaruh dan pola gerakan wahabi yang menekankan “pembedaan” praktik keagamaan, sehingga yang terjadi bukan lagi pergumulan ideologi melainkan kontestasi identitas. Kemudian identitas keagamaan masyarakat Islam Lombok berbentuk material-simbolik dan praktik keagamaan yang akomodatif. Akomodasi praktik keagamaan terjadi pada praktik amalan-amalan tasawwuf dan mengalami akulturasi sebagai identitas muslim Lombok. Identitas keagamaan Islam di Lombok Sunni ada jauh sebelum berkembangnya organisasi dan lembaga pendidikan keagamaan, sehingga identitas Islam Sasak mengalami pembauran hasil konstruksi alamiah masyarakat Islam Lombok. Keragaman organisasi, gerakan, dan peneguhan identitas dapat menjadi kekayaaan sejauh keragaman tersebut tidak dipertentangkan di ruang publik.
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