Rumah adat merupakan peninggalan kebudayaan masyarakat tradisional yang harus dijaga keberadaannya sebagai cagar budaya oleh masyarakat yang hidup saat ini. Di Indonesia, terdapat banyak terdapat rumah yang ada hingga saat ini. Salah satunya adalah rumah adat yang berada di Desa Neglasari, Kecamatan Salawu, Kabupaten Tasikmalaya, Provinsi Jawa Barat yang dikenal Kampung Naga. Gaya arsitektur rumah adat di Kampung Naga tersebut adalah berupa rumah panggung seperti layaknya rumah tradisional masyarakat Sunda. Karena itu, gayanya yang unik, di sisi rumah adat di Kampung Naga ini juga memiliki filosofi dan nilai-nilai Islam di dalamnya. Tulisan ini bertujuan mengungkap filosofi dan nilai-nilai Islam dalam gaya bangunan rumah adat di Kampung Naga Tasikmalaya. Pengumpulan data dilakukan melalui pengamatan lapangan, wawancara, dan studi kepustakaan. Teknik analisis data yang digunakan adalah kondensasi data, penyajian data, dan penarikan kesimpulan (verifikasi). Hasil penelitian menunjukkan filosofi bangunan rumah adat Kampung Naga dengan bahan alami mencerminkan hubungan baik antara masyarakat adat Kampung Naga dengan alam. Tidak hanya itu, bangunan panggung yang mencerminkan kesederhanaan menunjukan kehidupan masyarakat Kampung Naga. Nilai-nilai Islam dalam bangunan rumah adat Kampung Naga dilihat dari struktur bangunan dan bentuk (model) rumah yang mengandung nilai-nilai hubungan yang harmonis antara manusia, alam dan Tuhan. Dalam Islam disebut dengan istilah habluminallah, habluminanas dan habluminalalam.
The debate about the involvement of Islamic boarding schools in the world of politics is in a tug of war, contradicting each other in the sense of experiencing pros and cons. Miftahul Huda Manonjaya Islamic Boarding School is one of the boarding schools in Tasikmalaya Regency, the founder of the Miftahul Huda Islamic Boarding School is late. K.H. Choer Affandi. There were 20 mandates that he left, one of which forbade him to enter the world of politics, but in the next reality, there were sons and grandsons of K.H. Choer Affandi who entered the world of politics. This article discusses Miftahul Huda Islamic Boarding School students who have entered politics, which seems to contradict one of Uwa Choer Affandi's mandates. This article aims to highlight the goals of Miftahul Huda Islamic boarding school students to enter the world of politics. This article uses qualitative research that is literature. The approach used is the theory of the relationship between religion and the state. The analytical technique used is the analysis technique popularized by Miles and Huberman, namely data reduction, data presentation, and drawing conclusions. The results show that the Miftahul Huda Islamic Boarding School has succeeded in producing scholars as well as politicians whose main goals and motivations are Islamic da'wah, understanding the ahli sunnah wal jamaah, amar ma'ruf nahi munkar, and entering politics in the case of Miftahul Huda (as KH Asep Maoshul and Uu Ruzhanul Ulum) is a mandate from the Kyai Council and in order to carry out the mandate of the late. The main thing for Uwa Choer Affandi is to maintain the aqidah of the ahli sunnah wal jamaah and in the context of izatul Islam wal muslimun (the glory of Islam and the Muslims).
The emergence of the concept of religious moderation initiated by the Ministry of Religion of the Republic of Indonesia and set forth in the 2020-2024 National Medium-Term Development Plan (RPJMN) indicates that the program for internalizing and strengthening the values of religious moderation is very important and urgent to implement. The values of religious moderation consist of four points, namely national commitment, tolerance, anti-radicalism, and accommodative to local culture. The direction to internalize the four values of religious moderation is also played by the Anak Jalanan At-Tamur Islamic Boarding School, Bandung. This article aims to reveal the role of the Anak Jalanan At-Tamur Islamic Boarding School in internalizing the values of religious moderation to students. This article uses qualitative research methods that are field research. The research data were obtained from two sources, namely field data sources and library data sources. Data collection techniques used are observation, interviews, and documentaries. The data analysis techniques used are data condensation, data presentation, and drawing conclusions. The results showed that success in internalizing the values of religious moderation to students could be seen from the indicators or values of religious moderation. The four indicators (values) of religious moderation are reflected in the routine activities and attitudes of students of the Anak Jalanan At-Tamur Islamic Boarding School. Commitment to nationalism, tolerance, anti-radicalism and accommodativeness to local culture is imprinted in the personalities of the students of the Anak Jalanan At-Tamur Islamic Boarding School. This is also due to two things: firstly, interfaith dialogue events are often held and secondly, the leader of the Anak Jalanan At-Tamur Islamic Boarding School who has a broad and open view and emphasizes morality in his education.
After the ups and downs of the cabinet during the parliamentary democracy or often referred to as liberal democracy, Soekarno implemented a new concept and model of democracy since 1959 called guided democracy. Nahdlatul Ulama which at that time was chaired by KH Idham Chalid accepted Soekarno’s guided democracy concept, and NU was the only Islamic party that accepted guided democracy. The purpose of writing this article is to find out the political thoughts of KH Idham Chalid in accepting the concept of guided democracy. The method used in the preparation of this article uses the historical method, namely heuristics (search for sources), the main primary sources are the Islamic fire magazine published in 1965 and the book Islam and Guided Democracy, both primary sources written directly by KH Idham Chalid. Criticism (source selection), interpretation (interpretation) and historiography (writing). The results of this study are known that KH Idham Chalid accepted the concept of guided democracy because NU’s politics were flexible and chose to cooperate with the authorities, he had the idea that the concept of guided democracy was in accordance with Islamic teachings, namely syuro or deliberation.
This article discusses the dynamics of culture and religion in an analytical study of the search for Islamic values in the Sundanese cultural policy of the regent of Dedi Mulyadi in Purwakarta. Dedi Mulyadi is a regent as well as a Sundanese culturalist, so in leading Purwakarta, he issued many policies based on Sundanese culture so that Purwakarta was well-known nationally and internationally. The purpose of this article is to analyze the search for Islamic values in several Sundanese cultural policies during the regent of Dedi Mulyadi in Purwakarta. This article uses a qualitative research method which is a literature study. The data in this article were obtained from library sources such as books, scientific articles, and audio-visual sources of Dedi Mulyadi's interviews on Youtube, as well as sources that are certainly related to the object of research. The data obtained are presented in a narrative-descriptive manner. The data analysis technique used is the qualitative data analysis technique of Miles et al., namely data condensation, data presentation, and drawing conclusions. The results showed that the Sundanese culture-based policy of Dedi Mulyadi as the regent of Purwakarta had Islamic values and teachings substantially and essentially. One example is in the sheathing of trees, purely for beauty and aesthetics, that beauty is upheld in Islamic teachings.
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