[Bahasa]: Gempa Lombok yang terjadi pada bulan Agustus 2018 menimbulkan banyak korban jiwa dan kerugian materi terutama bagi warga kabupaten Lombok Utara. Pasca gempa, sebagian dari korban yang selamat dan luka mengalami trauma sehingga terganggu kondisi mental dan psikologisnya. Kondisi ini membutuhkan penanganan sehingga dapat memulihkan kondisi mental para korban gempa. Kegiatan pengabdian ini bertujuan untuk memulihkan kondisi mental dan psikologis masyarakat Lombok pasca gempa. Kegiatan pengabdian dilakukan melalui trauma healing dengan pendekatan dakwah Islam terhadap masyarakat korban gempa. Peserta kegiatan ini adalah sebanyak 60 orang yang tinggal di Desa Gumantar, Kecamatan Kayangan, Kabupaten Lombok Utara yang terdampak gempa. Hasil kegiatan menunjukkan bahwa program trauma healing dengan pendekatan dakwah Islam mampu meningkatkan kesadaran pengamalan agama yang baik sehingga memiliki semangat untuk bangkit kembali dalam menjalani kehidupannya. Kata Kunci: korban gempa, trauma healing, mental, psikologi [English]: The earthquakes that hit Lombok on August 2018 caused many casualties and material losses, especially for residents of North Lombok district. After the earthquakes, some of the survivors and injuries were trauma so that their mental and psychological conditions were disturbed. This condition certainly requires treatment which can restore the mental condition of the earthquake victims. This community service program aims to restore the mental and psychological conditions of the people of Lombok after the earthquake. The program was carried out through trauma healing with an Islamic da'wa approach to earthquake victims. The participants were sixty residents of Gumantar Village, Kayangan Sub-District, North Lombok. The results of the activity showed that the trauma healing program with the Islamic da'wa approach was able to increase awareness of good religious practices so that they had the spirit to live their lives again. Keywords: earthquake victims, trauma healing, mentality, psychology
The tradition of Topat War is one of Lombok's very valuable cultural assets that is held annually. Not only that this tradition have deep meaning to people in Lombok, it is also Topat Warevidence of the Lombok people's spirit to the preserve their culture.. Therefore, the purpose of this study is to investigate the process of implementing the values of local wisdom in the tradition of Topat War in Lingsar and the implementation of intercultural communication in the tradition of Topat War. In this study, a descriptive-qualitative method is applied to analyze data obtained through interviews, observations and documentation.. Findings reveal that the process of implementing the values of local wisdom in the Topat War tradition is carried out in several stages which include preparation, preliminary ceremonies and the peak of the Topat War event which coincides with the Sasak Calendar, where activities begin in the morning, ending with the Beteteh ceremony which is the closing of the whole series of events. The values of local wisdom contained in the Topat War tradition, including the value of togetherness, the value of tolerance and religious values. The implementation of intercultural communication in the Topat War tradition is done through group communication both verbally and nonverbally. Forms of verbal communication are manifested in the form of deliberation and interpersonal communication while non-verbal communication is manifested in forms such as dance, performance, prayer and throwing each other topats. This intercultural communication serves as a binding mechanism among all parties involved in the Topat War tradition. Keywords: Intercultural Communication, Local Wisdom Values, and Perang Topat.
This study discussed the technological Revolution and its impact on the integration system of the Qur'an based on anything digital in madrasa schools. Our data search is done electronically on several applications that discuss issues, especially reproduction and digital application systems. Under the phenomenological approach, we analyze the data by involving a data coding system and evaluation according to deep integration to get a good and reliable understanding of the relevant problems. Based on the study and the results, we can conclude, among others, that the understanding of the Qur'an in the technological era that interpretation based on digital applications has the support of various fires and scholars and has been used in madrasas and other Islamic education. This is because Islam does not close itself to the development of the times, which has an impact on the reading service system and the agreement of the holy book of the Qur'an. So hopefully, this friend gets the following research.
This research discusses the interpretation of the obligation to wear hijab for Muslim women according to various sources, such as hadith scholars and also verses of the quran. Moreover, it has received a series of inputs from literary sources in the form of books and also writings of Islamic committees, which we have reviewed to obtain answers to the research questions. The data were processed through data review system to verify, code, interpret and summarize the results to obtain accurate data and high validity. Based on the data, we can convey that the obligation to wear the hijab is legally obligatory following the hadith which states that women should wear their headscarves all over their bodies. In closing, women are required to cover their private parts, which means Muslim women must wear clothes that cover their bodies from heads to toes except for their faces and palms; and if this is violated, they will receive sanction.
[Bahasa]: Berdasarkan hasil observasi awal yang telah dilakukan ditemukan permasalahan yang urgen untuk ditindak lanjuti yaitu rendahnya pemahaman keagaamaan masyarakat dan rentannya pengaruh budaya disebabkan masyarakat yang menetap dan tinggal di kelurahan taman sari Ampenan ini sangat heterogen dari suku, kepercayaan dan latar belakang. Untuk mencegah dampak negatif yang terjadi maka masjid harus difungsikan sebagai sarana dan fungsi/peran kapasitas masjid tidak hanya sebagai tempat melaksanakan ibadah, tetapi masjid harus dijadikan sebagai pusat pemberdayaan masyarakat. Kegiatan pendidikan dan penyuluhan dilaksanakan pada hari jum’at-sabtu tanggal 05-06 Agustus 2017 yang bertempat di masjid Al Falah dengan jumlah peserta sejumlah 30 orang dan terdiri dari 2 orang Narasumber yaitu bapak Dr. H. Zaidi Abdad, MA yang merupakan dosen UIN Mataram pada jurusan Ekonomi Islam dan bapak M. Sa’i, MA yang juga akademisi yaitu dosen fakultas Dakwah IAIN Mataram. Adapun kesimpulan dari kegiatan ini adalah; (1) Kegiatan pengabdian dapat terlaksana dengan lancar yang tercermin dari maksimalnya peran dari setiap tim pelaksana kegiatan pengabdian. (2) Berubahnya pola pikir masyarakat terhadap pentingnya pemberdayaan masjid. (3) Meningkatnya pemahaman keagamaan masyarakat yang lebih moderat dalam melihat masjid bukan sekedar sebagai tempat melaksanakan ibadah, tetapi masjid justru berperan sebagai pusat pemberdayaan masyarakat. (4) Meningkatnya pemahaman masyarakat terkait dengan konsep kapasitas peran masjid sebagai pusat pemberdayaan. (5) Tersampaikannya informasi terkait dengan penguatan kapasitas peran masjid sebagai pusat pemberdayaan. (6) Meningkatnya pemahaman masyarakat untuk menjadikan masjid sebagai pusat pemberdayaan masyarakat. Kata Kunci: kapasitas peran masjid, pusat pemberdayaan masyarakat, Tamansari Ampenan Kota Mataram
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